7. Lakkhaṇasuttaṃ · 7. 相经复注
7. Lakkhaṇasuttavaṇṇanā第七《相经》注释
Dvattiṃsamahāpurisalakkhaṇavaṇṇanā三十二大人相的注释
§199
199. Abhinīhārādiguṇamahattena mahanto purisoti mahāpuriso, so lakkhīyati etehīti mahāpurisalakkhaṇāni. Taṃ mahāpurisaṃ byañjayanti pakāsentīti mahāpurisabyañjanāni. Mahāpuriso nimīyati anumīyati etehīti mahāpurisanimittāni. Tenāha ‘‘ayaṃ…pe… kāraṇānī’’ti.
所谓“由善行等种种品质之广大，称为高大丈夫”。这高大丈夫的特征即称为“大丈夫相”。大丈夫之相为识别他者的标志，称为大丈夫之标识。大丈夫据此迹象被涵盖、许可，称为大丈夫之因。由此说：“此是……诸因。”
§200
200.Dhārentīti lakkhaṇapāṭhaṃ dhārenti, tena lakkhaṇāni te sarūpato jānanti, na pana samuṭṭhānatoti dasseti. Tenāha ‘‘no ca kho’’tiādi, tena anaññasādhāraṇametaṃ, yadidaṃ mahāpurisalakkhaṇānaṃ kāraṇavibhāvananti dasseti. Kasmā āhāti yathāvuttassa suttassa samuṭṭhānakāraṇaṃ pucchati, ācariyo ‘‘aṭṭhuppattiyā anurūpattā’’ti vatvā tamevassa aṭṭhuppattiṃ vitthārato dassetuṃ ‘‘sā panā’’tiādimāha. Sabbapāliphulloti sabbaso samantato vikasitapuppho. Vikasanameva hi pupphassa nipphatti. Pāricchattako viyāti anussavaladdhamattaṃ gahetvā vadanti. Uppajjatīti labbhati, nibbattatīti attho.
‘持有’为识别文句中‘持有’之义，谓能由此识别同类相貌，未表示起始之意。由此说：“并非……”等语，表明这是此大丈夫相之因缘解析的无他通用理。问及为何称之为经文所言起始因，师者答曰“符合八成”，意指由八方面详述此起始，作此言“正是此”。『满园繁花』者，谓花朵遍及展开。展开乃花之生成。花园者，犹言遮蔽。论者取此喻，谓由释义渐进而说起始之义。起始即获得、生成之意。
Yena kammenāti yena kusalakammunā. Yaṃ nibbattanti yaṃ yaṃ lakkhaṇaṃ nibbattaṃ. Dassanatthanti tassa tassa kusalakammassa sarūpato, kiccato, pavattiākāravisesato, paccayato, phalavisesato ca dassanatthaṃ, eteneva paṭipāṭiyā uddiṭṭhānaṃ lakkhaṇānaṃ asamuddesakāraṇavibhāvanāya kāraṇaṃ dīpitaṃ hoti samānakāraṇānaṃ lakkhaṇānaṃ ekajjhaṃ kāraṇadassanavasenassa pavattattā. Evamāhāti ‘‘bāhirakāpi isayo dhārentī’’tiādinā iminā iminā pakārena āha.
所谓‘以何业’者，谓以何善业为依。所谓‘何种相’者，示其善业之形态、所为、发生异状、缘起、果报之不同，目的为显示按此次第所说相之无混淆起始因，光明显现诸同因之相应因果。由此说：“外有地主等持……”，举此等例以释义。
Suppatiṭṭhitapādatālakkhaṇavaṇṇanā足善安立相的注释
§201
201.‘‘Purimaṃjātinti purimāyaṃ jātiyaṃ, bhummatthe etaṃ upayogavacana’’nti vadanti. ‘‘Pubbe nivutthakkhandhasantāne ṭhito’’ti vacanato accantasaṃyoge vā upayogavacanaṃ. Yattha yattha hi jātiyaṃ mahāsatto puññakammaṃ kātuṃ ārabhati, ārabhato paṭṭhāya accantameva tattha puññakammappasuto hoti. Tenāha ‘‘daḷhasamādāno’’tiādi. Sesapadadvayepi eseva nayo. Nivutthakkhandhā ‘‘jātī’’ti vuttā khandhavinimuttāya jātiyā abhāvato, nibbattilakkhaṇassa ca vikārassa idha anupayujjanato. Jātavasenāti jāyanavasena. ‘‘Tathā’’ti iminā ‘‘pubbe nivutthakkhandhā’’ti imaṃ padaṃ upasaṃharati. Bhavanavasenāti paccayato nibbattanavasena. Nivutthavasenāti nivusitatāvasena. Ālayaṭṭhenāti āvasitabhāvena. Nivāsattho hi niketattho.
所谓“前生”即过去之生，此谓属于土地用用之称。谓‘曾有离灭之行蕴存在’，此话为紧密连结之用语。凡至生，乃大众生开始作善业时，刚起时善业便生起。由此说“坚定集持”等。其余部分依此类推。所谓‘离灭之行蕴’是指因行蕴灭绝而无生之义，此处未用由变故而起之起始。所谓生者，意指生起方式。谓“如是”由此引申‘曾有离灭之行蕴’之语义。所谓生住即依止成住之义。‘离灭’即断灭。‘住’意为居所。
Tatthāti devalokādimhi. Ādi-saddena ekaccaṃ tiracchānayoniṃ saṅgaṇhāti. Na sukaranti devagatiyā ekantasukhatāya, duggatiyā ekantadukkhatāya, dukkhabahulatāya ca puññakiriyāya okāso na sulabharūpo paccayasamavāyassa dullabhabhāvato, uppajjamānā ca sā uḷārā, vipulā ca na hotīti gativasenāpi khettavisesatā icchitabbā ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) vacanato . Manussagatiyā pana sukhabahulatāya puññakiriyāya okāso sulabharūpo paccayasamavāyassa ca yebhuyyena sulabhabhāvato. Yañca tattha dukkhaṃ uppajjati, tampi visesato puññakiriyāya upanissayo hoti, dukkhūpanisā saddhāti. Yathā hi ayoghanena satthake nipphādiyamāne tassa ekantato aggimhi tāpanaṃ, udakena vā temanaṃ chedanakiriyāsamatthatāya na visesapaccayo, tāpetvā pana samānayogato udakatemanaṃ tassā visesapaccayo, evameva sattasantānassa ekantadukkhasamaṅgitā dukkhabahulatā ekantasukhasamaṅgitā sukhabahulatā ca puññakiriyāsamatthatāya na visesapaccayo, sati pana samānayogato dukkhasantāpane, sukhumabrūhane ca laddhūpanissayā puññakiriyā samatthatāya sambhavati, tathā sati uppajjamānā puññakiriyā mahājutikā mahāvipphārā paṭipakkhacchedanasamatthā hoti. Tasmā manussabhāvo puññakiriyāya visesapaccayo. Tena vuttaṃ ‘‘tattha na sukaraṃ, manussabhūtasseva sukara’’nti.
此处指诸天界等。‘起首语’意味包括三恶道在内。天道非全然安乐，恶趣非完全痛苦。因诸善业难得一致出现，故非易成。故诸事发生时不广泛而且不盛大。由此应当以地域特性区别曰，‘于三恶道施与时，以适当善报作为回报；凡夫失德施与时，以千倍善报作为回报’，如大毗尼语所云。人道因善业遍布，因缘相对易成。若于其中生苦，此亦为善业之特别缘起，苦之缘即信。譬如净法师专注点燃明灯，火势独一炽盛，不宜水灭割断。熄灭则失此差异缘起。以相同原因清水与火共存，这乃差异条件。如是众生若恒受苦，苦之逆行，受苦与受乐同时存在，乐亦为善业平衡条件。因正念令善业生大力量，生灭相对断除，故人道为善业之特殊条件。故有言“此处非易，而唯人道易也”。
Atha ‘‘manussabhūtassā’’ti ettha ko vacanattho? ‘‘Manassa ussannatāya manussāti, sūrabhāvasatimantatābrahmacariyayogyatādiguṇavasena upacitamanakā ukkaṭṭhaguṇacittāti attho. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –
复问“人道为何言？”谓“因心激发，人谓人也，诸特质为理想修行者，含香及诸德，恭敬之心乃高贵心品”。然何人乎？即住于袈裟大陆的众生。故世尊言——
‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’ti (a. ni. 9.21; kathā. 271).
比库们，恒河岛上的人类和北俱卢洲上的人类，以及那三十三天的众天，皆得以三种方式。何谓三种方式？这里所谓的三种方式是：那些具有正念的勇士，行持梵行者，即通过这三种方式而得成就（《增支部·九章·二十一本经》；《论藏》271）。
Tathā hi buddhā bhagavanto, paccekabuddhā, aggasāvakā , mahāsāvakā, cakkavattino, aññe ca mahānubhāvā sattā tattheva uppajjanti. Te hi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussā tveva paññāyiṃsū’’ti keci. Apare pana bhaṇanti ‘‘lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo, alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ, nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catudīpavāsino sattavisesā manussāti vuccantī’’ti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāsu niyojanatāvasena pituṭṭhāniyo, yo sāsane ‘‘mahāsammato’’ti vuccati amhākaṃ mahābodhisatto, paccakkhato, paramparā ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā, mānusā’’ti ca vuccanti. Tato eva hi te ‘‘mānavā, manujā’’ti ca voharīyanti. Manussabhūtassāti manussesu bhūtassa jātassa, manussabhāvaṃ vā pattassāti attho. Ayañca nayo lokiyamahājanassa vasena vutto. Mahābodhisattānaṃ pana santānassa mahābhinīhārato paṭṭhāya kusaladhammapaṭipattiyaṃ sammadeva abhisaṅkhatattā tesaṃ sugatiyaṃ, attano uppajjanaduggatiyañca nibbattānaṃ kusalakammaṃ garutaramevāti dassetuṃ ‘‘akāraṇaṃ vā eta’’ntiādi vuttaṃ.
正如世尊、诸佛、独觉佛、诸大弟子、大菩萨、诸转轮圣王及其他伟大圣者，当时皆出现在人间。他们虽同为同类生而成，自与与周围诸洲的居者并不相同，有人说，人类乃是由贪、嗔、痴相续心增盛而成。凡为人类出生者，其心特别多贪嗔痴；有贪嗔痴时引向恶道，无贪嗔痴时引向善道、涅槃道。因此，因心随贪嗔痴增盛，恒河岛上的众生与其他三洲众生为异类，人亦因此称为人。世俗者则谓人是由首代摩诸王因施设法，种植制定规章而称人。首代摩以尽善尽美作宗旨，因而被尊称为“大公认者”，当时的生灵以此规约亲子，然后称作“人类”、“人种”。所谓“人类之本”，谓其生成如人类而获人类品性。此解释乃世俗大众所传。大菩萨子孙大慈善愿，发起修行正法，亲证其心自他得善、恶因果俱重大故，示现“此非无故”等语以为证。
Evarūpeattabhāveti hatthiādiattabhāve. Ṭhitena katakammaṃ na sakkā sukhena dīpetuṃ loke appaññātarūpattā. Sukhena dīpetuṃ ‘‘asukasmiṃ dese asukasmiṃ nagare asuko nāma rājā, brāhmaṇo hutvā imaṃ kusalakammaṃ akāsī’’ti evaṃ suviññāpayabhāvato. Thiraggahaṇoti asithilaggāhī thāmappattaggahaṇo. Niccalaggahaṇoti acañcalaggāhī tattha kenacipi asaṃhāriyo . Paṭikuṭatīti saṃkuṭati, jigucchanavasena vivaṭṭati vā. Pasāriyatīti vitthataṃ hoti vepullaṃ pāpuṇāti.
谓像大象等这类庞大动物的本性。以定然之功不能在世间无智慧者悦乐地施布。以快乐而言，如有人在某不利之乡、不利之城，称一婆罗门王自约施善行，此语被宣示证明。所谓“徒手挟抱”意谓不牢固抓握，称为软弱的扶持；“不动的抓取”，谓非摇晃之抓握，但有某种无法破坏；“倾斜”，谓弯曲、因嫌弃而分散；“展开”谓展宽、扩张、增大。
Taveso mahāsamuddasadisoti eso udakogho teva mahāsamuddasadiso.
“汹涌之水波声音如大海”者，是指此水声如大海声音一般。
Dīyati etenāti dānaṃ, pariccāgacetanā. Diyyanavasenāti deyyadhammassa pariyattaṃ katvā pariccajanavasena dānaṃ. Saṃvibhāgakaraṇavasenāti tasseva attanā saddhiṃ parassa saṃvibhajanavasena saṃvibhāgo, tathāpavattā cetanā. Sīlasamādāneti sīlassa sammadeva ādāne, gahaṇe pavattaneti attho. Taṃ pavattikālena dassento ‘‘pūraṇakāle’’ti āha. Mātu hito matteyyo, yassa pana dhammassa vasena so ‘‘matteyyo’’ti vuccati, so matteyyatāti āha ‘‘mātu kātabbavatte’’ti. Eseva nayo ‘‘petteyyatāyā’’tiādīsu. Aññataraññataresūti aññamaññavisiṭṭhesu aññesu, te pana kusalabhāvena vuttā kusalāti āha ‘‘evarūpesū’’ti. Adhikusalesūti abhivisiṭṭhesu kusalesu, sā pana abhivisiṭṭhatā upādāyupādāya hoti. Yaṃ panettha ukkaṃsagataṃ adhikusalaṃ, tadukkaṃsanayena idhādhippetanti taṃ dassetuṃ ‘‘atthi kusalā, atthi adhikusalā’’tiādi vuttaṃ. Nanu paññāpāramisaṅgahañāṇasambhārabhūtā kusalā dhammā nippariyāyena sabbaññutaññāṇapaṭilābhapaccayā kusalā nāma, ime pana mahāpurisalakkhaṇanibbattakā puññasambhārabhūtā kasmā tathā vuttāti? Sabbesampi mahābodhisattasantānagatānaṃ pāramidhammānaṃ sabbaññutaññāṇapaṭilābhapaccayabhāvato. Mahābhinīhārato paṭṭhāya hi mahāpuriso yaṃ kiñci puññaṃ karoti, sabbaṃ taṃ sammāsambodhisamadhigamāyeva pariṇāmeti. Tathā hi sasambhārābyāso, dīghakālābyāso, nirantarābyāso, sakkaccābyāsoti cattāro abyāsā caturadhiṭṭhānaparipūritasambandhā anupubbena mahābodhiṭṭhānā sampajjanti.
“施与”即施舍，意指舍弃之愿。依施舍行为而言，是指对所应供养者深入研究后，以舍弃意愿布施。所谓“相互分配”为该行为本人及与他者相互分配，是意愿的往返。所谓“道德承受”为恰当接受戒律。公告此行为时称之为“圆满期”。“应养者”即应调护之者，而因法的缘故称之为“应调护者”。如是者，谓尊贵之人以慈悲为本体所为之善行，称为善，谓“如此等”者。所谓“至善”即最特出之善，产生于基于取舍缘起之高贵境界。此处所指，即为超凡脱俗贤者之诸波罗蜜，因获得圆满智慧故。大菩萨子孙深信此理，实际行持善法及其果报，无不以成就最妙功德为宗旨。由是，修习，精进，连续不断，有规律，四种努力，四个定，渐次而至大菩提。
Sakimpīti pi-saddena anekavārampi kataṃ vijātiyena antaritaṃ saṅgaṇhāti. Abhiṇhakaraṇenāti bahulīkārena. Upacitanti uparūpari vaḍḍhitaṃ. Piṇḍīkatanti piṇḍaso kataṃ. Rāsīkatanti rāsibhāvena kataṃ. Anekakkhattuñhi pavattiyamānaṃ kusalakammaṃ santāne tathāladdhaparibhāvanaṃ piṇḍībhūtaṃ viya, rāsībhūtaṃ viya ca hoti. Vipākaṃ pati saṃhaccakāribhāvattā cakkavāḷaṃ atisambādhaṃ bhavaggaṃ atinīcaṃ, sace pane taṃ rūpaṃ siyāti adhippāyo. Vipulattāti mahantattā. Yasmā pana taṃ kammaṃ mettākaruṇāsatisampajaññāhi pariggahitatāya durasamussāritaṃ pamāṇakaraṇadhammanti pamāṇarahitatāya ‘‘appamāṇa’’nti vattabbataṃ arahati, tasmā ‘‘appamāṇattā’’ti vuttaṃ.
“积累”谓以助词“毗”表多次、连续，通过学派采集。谓“增多”意为大量、多量。谓“聚集”即积聚所成。善业之连续生起，如同积聚之财宝及财富。因共同聚合所成数量，成为巨大的轮状聚合物。若所集轮状物太低劣，则无法以此为本。所谓“广大”，即极大之义。因此业为对慈悲、慈爱、正念具足的修养所集，也被视为难得丰厚之宝物，故称“无限”。
Adhibhavatīti phalassa uḷārabhāvena abhibhuyya tiṭṭhati. Atthato paṇītapaṇītānaṃ bhogānaṃ paṭilābho evāti āha ‘‘atirekaṃ labhatī’’ti. Adhigacchatīti vindati, nibbattamānova tena samannāgato hotīti attho. Ekadesena aphusitvā sabbappadesehi phusanato sabbappadesehi phusantiyo etesaṃ pādatalānaṃ santīti ‘‘sabbāvantehi pādatalehī’’ti vuttaṃ. Yathā nikkhipane sabbe pādatalappadesā saṃhaccakārino aninnatāya samabhāvato, evaṃ uddharaṇepīti vuttaṃ ‘‘samaṃ phusati, samaṃ uddharatī’’ti. Idāni imassa mahāpurisalakkhaṇassa samadhigamena laddhabbanissandaphalavibhāvanamukhena ānubhāvaṃ vibhāvetuṃ ‘‘sacepi hī’’tiādi vuttaṃ. Tattha narakanti āvāṭaṃ. Anto pavisati samabhāvāpattiyā. ‘‘Cakkalakkhaṇenapatiṭṭhātabbaṭṭhāna’’nti idaṃ yaṃ bhūmippadesaṃ pādatalaṃ phusati, tattha cakkalakkhaṇampi phusanavasena patiṭṭhātīti katvā vuttaṃ. Tassa pana tathā patiṭṭhānaṃ suppatiṭṭhitapādatāya evāti suppatiṭṭhitapādatāya ānubhāvakittane ‘‘lakkhaṇantarānayanaṃ kimatthiya’’nti na cintetabbaṃ. Sīlatejenāti sīlappabhāvena. Puññatejenāti kusalappabhāvena. Dhammatejenāti ñāṇappabhāvena. Tīhipi padehi bhagavato buddhabhūtassa dhammā gahitā, ‘‘dasannaṃ pāramīna’’nti iminā buddhakaradhammā gahitā.
“支配”者，谓果报以猛烈之势控制而立。义理上说，善妙庄严的享乐果报得以获取，故言“多得之”。“获得”者，意为如同新生成时那般具足而现起。单独一处未能坚定，遍及诸处触及，谓“遍触足底”，即“以足底与诸所有众生相接触”，此语有所指。犹如托壶置于地，壶底各处均匀接触地面，表现均等顺利提起，故称“平等触及，平等提起”。如今称此乃大丈夫特征之具足、所得之依止果报体现，称为“感受”。亦说“若是恶者”之语。这里“地狱”类如覆膜，末入其中，平等境遇故入。“眼识特征为依止所在”，此指触及地面之足底，则亦以眼识特征作为立足，成就所依。至于该立足，即以稳固足迹，故无须疑虑“特征中介为义”。“戒之威光”，谓由戒光所显；“功德之威光”谓由善业光显；“法之威光”谓由智见光显。此三句显现世尊具足佛陀法中所摄“十种波罗蜜多”，此佛的法性之归纳。
§202
202.Mahāsamuddova sīmā sabbabhūmissarabhāvato. ‘‘Akhilamanimittamakaṇṭaka’’nti tīhipi padehi theyyābhāvova vuttoti āha ‘‘niccora’’ntiādi . Kharasamphassaṭṭhenāti ghaṭṭanena dukkhasamphassabhāvena khilāti. Upaddavapaccayaṭṭhenāti anatthahetutāya nimittāti. ‘‘Akhila’’ntiādinā ekacārīhi corābhāvo vutto, ‘‘nirabbuda’’nti iminā pana gaṇabandhavasena vicaraṇacorābhāvo vuttoti dassetuṃ ‘‘gumbaṃ gumbaṃ hutvā’’tiādi vuttaṃ. Avikkhambhanīyoti na vibandhanīyo kenaci appaṭibāhanīyo ṭhānato anikkaḍḍhanīyo. Paṭipakkhaṃ aniṭṭhaṃ atthetīti paccatthiko, etena pākaṭabhāvena virodhaṃ akaronto veripuggalo vutto. Paṭiviruddho amitto paccāmitto, etena pākaṭabhāvena virodhaṃ karonto veripuggalo vutto. Vikkhambhetuṃ nāsakkhiṃsu, aññadatthu sayameva vighātabyasanaṃ pāpuṇiṃsu ceva sāvakattañca pavedesuṃ.
犹如大海一般，界限标定为遍及一切有情之处。“具足诸般相缘”处亦称具备三种之一，谓“盗贼之无处”，故称为“不断之道”。“坚牢挫打痛苦之境”为“诸般苦痛之处”。“纵横缘起之故”为无正当因之缘起，谓“尽皆之处”。“盗贼无一差错”此三句合意，谓盗贼之无所逃避。以集体联盟解释盗贼无处，于愚昧之群盗中见。其描述“屋宇相连”，即为喻体。谓“不可破坏”者，无可束缚，不可强制无所依止。其反例中，反方不利，为后敌。此显而易见之妨害，随施害者生恶念为言。虽有竞敌阻碍，不堪神迹，彼处在他地则因缘散坏，乃至沙门修行者亦有破坏情形。
‘‘Kamma’’ntiādīsu kammaṃ nāma buddhabhāvaṃ uddissa katūpacito lakkhaṇasaṃvattaniyo puññasambhāro. Tenāha ‘‘satasahassakappādhikānī’’tiādi. Kammasarikkhakaṃ nāma tasseva puññasambhārassa karaṇakāle kenaci akampanīyassa daḷhāvatthitabhāvassa anucchaviko suppatiṭṭhitapādatāsaṅkhātassa lakkhaṇassa parehi avikkhambhanīyatāya ñāpakanimittabhāvo, svāyaṃ nimittabhāvo tasseva lakkhaṇassāti aṭṭhakathāyaṃ ‘‘kammasarikkhakaṃ nāma…pe… mahāpurisalakkhaṇa’’nti vuttaṃ. Ṭhānagamanesu pādānaṃ daḷhāvatthitabhāvo lakkhaṇaṃ nāma. Pādānaṃ bhūmiyaṃ samaṃ nikkhipanaṃ, pādatalānaṃ sabbabhāgehi phusanaṃ, samameva uddharaṇaṃ, tasmā suṭṭhu samaṃ sabbabhāgehi patiṭṭhitā pādā etassāti suppatiṭṭhitapādo, tassa bhāvo suppatiṭṭhitapādatāti vuccati lakkhaṇaṃ. Suṭṭhu samaṃ bhūmiyā phusaneneva hi nesaṃ tattha daḷhāvatthitabhāvo siddho, yaṃ ‘‘kammasarikkhaka’’nti vuttaṃ. Lakkhaṇānisaṃsoti lakkhaṇapaṭilābhassa udrayo, lakkhaṇasaṃvattaniyassa kammassa ānisaṃsaphalanti attho. Nissandaphalaṃ pana heṭṭhā bhāvitameva.
所谓“业”，指成就佛果之业体，是能生善果之具足标记。故曰“百千劫以上”等语。业络，谓该善业之时以坚固稳固之特征而不能动摇，此乃坚实立足之标记又名。达义为，在各种行住行止之时，足部有坚实立足之特征，凡足部与地相触，坚实立足故。其故令足平等、均匀接地，称此为坚立足。据此义，“业络”即为标识之缘起果报之有。其标记所缘之法果，是为业果之依止因，不论外境如何，皆生于其标记内。
§203
203.Kammādibhedeti kammakammasarikkhakalakkhaṇa lakkhaṇānisaṃsavisaññite vibhāge. Gāthābandhaṃ sandhāya vuttaṃ, attho pana apubbaṃ natthīti adhippāyo. Porāṇakattherāti aṭṭhakathācariyā. Vaṇṇanāgāthāti thomanāgāthā vuttamevatthaṃ gahetvā thomanāvasena pavattattā. Aparabhāgetherā nāma pāḷiṃ, aṭṭhakathañca potthakāropanavasena samāgatā mahātherā, ye sāṭṭhakathaṃ piṭakattayaṃ potthakāruḷhaṃ katvā saddhammaṃ addhaniyaciraṭṭhitikaṃ akaṃsu. Ekapadikoti ‘‘daḷhasamādāno ahosī’’tiādipāṭhe ekekapadagāhī. Atthuddhāroti tadatthassa sukhaggahaṇatthaṃ gāthābandhavasena uddharaṇato atthuddhārabhūto, tayidaṃ pāḷiyaṃ āgatapadāni gahetvā gāthābandhavasena tadatthavicāraṇabhāvadassanaṃ, na pana dhammabhaṇḍāgārikena ṭhapitabhāvapaṭikkhipananti daṭṭhabbaṃ.
“业种差别”是指业及其坚固标记其区别，连接成韵藏句。意思设立为尚未初现。称“古代长老”，意指注疏师。所谓韵藏句，即以典故章句扣合论义展开。先后段众比库长老以分部成立盛大长老群，历代讲论藏传，保存正法。谓“单字者”，指对每字皆有解释深入。谓“义释”者，为阐述所义恒显其益。此梵语韵藏句选取诸多古文，以韵文连结表达，非为杂揉异说。
Kusaladhammānaṃ vacīsaccassa bahukārataṃ, tappaṭipakkhassa ca musāvādassa mahāsāvajjataṃ dassetuṃ anantarameva kusalakammapathadhamme vadantopi tato vacīsaccaṃ nīharitvā katheti sacceti vā sannidhāneva ‘‘dhamme’’ti vuccamānā kusalakammapathadhammā eva yuttāti vuttaṃ ‘‘dhammeti dasakusalakammapathadhamme’’ti. Gobalībaddañāyena vā ettha attho veditabbo. Indriyadamaneti indriyasaṃvare. Kusalakammapathagghaṇenassa vārittasīlameva gahitanti itarampi saṅgahetvā dassetuṃ saṃyamasseva gahaṇaṃ katanti ‘‘saṃyameti sīlasaṃyame’’ti vuttaṃ. Suci vuccati puggalo yassa dhammassa vasena, taṃ soceyyaṃ, kāyasucaritādi. Etasseva hi vibhāgassa dassanatthaṃ vuttampi cetaṃ puna vuttaṃ, manosoceyyaggahaṇena vā jhānādiuttarimanussadhammānampi saṅgaṇhanatthaṃ soceyyaggahaṇaṃ. Ālayabhūtanti samathavipassanānaṃ adhiṭṭhānabhūtaṃ. Uposathakammanti uposathadivase samādiyitvā samācaritabbaṃ puññakammaṃ uposatho sahacaraṇañāyena. ‘‘Avihiṃsāyāti sattānaṃ aviheṭhanāyā’’ti vadanti, taṃ pana sīlaggahaṇeneva gahitaṃ. Tasmā avihiṃsāyāti karuṇāyāti attho. Avihiṃsāggahaṇeneva cettha appamaññāsāmaññena cattāropi brahmavihārā upacārāvatthā gahitā lakkhaṇahāranayena. Sakalanti anavasesaṃ paripuṇṇaṃ. Evamettha kāmāvacarattabhāvapariyāpannattā lakkhaṇassa taṃsaṃvattanikakāmāvacarakusaladhammā eva pāramitāsaṅgahapuññasambhārabhūtakāyasucaritādīhi dvādasadhā vibhattā eva. Gāthāyaṃ ‘‘sacce’’tiādinā dasadhā saṅgayha dassitā. Esa nayo sesalakkhaṇepi.
关于善法的真言反复，多次揭示真理并显示其殊胜。直言恰当主峰，谓正反立显，于彼面前撤除谎言。唯有善业之行被宣说而得正名，以“法”称之。谓戒守根节，亦即禁绝感官之放逸。善业密集者，持戒亦固，足以涵摄并示其意，故谓为“自制”。“净洁”者，以法为净，身行端正等品德宜察视之。闻说此义以明其分别，心有所感懂得净洁之法门及禅定等超世善法。意含禅定与观智之益，稳固修习之根本所在。所谓清净根本现于身心，名为“清净法”。斋戒日所行，其义乃守持善业，因曰“无害生”，实乃以戒护持之意。基于无害及慈悲之显，故四梵行亦常受礼敬与珍视，是以护持戒律完备。谓“一切”是无遗落、圆满之意。正因受欲行限故，此处说，能生善业之十二因地产生出众多波罗蜜多功德。以十种真为正念道法之合，言及于此。其理为综摄末法之缘起真相。
Aṃnubhīti gāthāsukhatthaṃ akāraṃ sānunāsikaṃ katvā vuttaṃ. Byañjanāni lakkhaṇāni ācikkhantīti veyañjanikā.Vikkhambhetabbanti paṭibāhitabbaṃ tassāti mahāpurisassa, tassa vā mahāpurisalakkhaṇassa. Lakkhaṇasīsena cettha taṃsaṃvattanikapuññasambhāro vuccati.
所谓“感受”，乃指韵文之义趣圆满，发音连贯地叙说。辅音字乃为标记，注以辅音点明其音质。所谓“不能动摇者”，此谓大丈夫，即大丈夫之特征。韵文标识即为坚固善业之集聚。
Pādatalacakkalakkhaṇavaṇṇanā足底轮相的注释
§204
204.Bhayaṃ nāma bhīti, taṃ pana ubbijjanākārena, uttasanākārena ca pavattiyā duvidhanti āha ‘‘ubbegabhayañceva uttāsabhayañcā’’ti. Tadubhayampi bhayaṃ vibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Apanūditāti yathā corādayo viluppanabandhanādīni parassa na karonti, katañca paccāharaṇādinā paṭipākatikaṃ hoti, evaṃ yathā ca caṇḍahatthiādayo dūrato parivajjitā honti, aparivajjite tassa yathā ṭhāne ṭhitehi abhibhavo na hoti, evaṃ apanūditā. Ativāhetīti atikkāmeti. Taṃ ṭhānanti taṃ sāsaṅkaṭṭhānaṃ. Asakkontānanti upayogatthe sāmivacanaṃ, asakkonteti attho. Asakkontānanti vā anādare sāmivacanaṃ. Saha parivārenāti saparivāraṃ. Tattha kiñci deyyadhammaṃ dento yadā tassa parivārabhāvena aññampi deyyadhammaṃ deti, evaṃ tassa taṃ dānamayaṃ puññaṃ saparivāraṃ nāma hoti.
恐怖者，名为怖惧，因其生起之因和兴盛之因而起，故此二者生起时，遂分别称谓为“烦恼怖惧”及“兴起怖惧”。欲分别此两怖惧时，有言曰“如是”。所谓“阻止者”，如盗贼等因恶业缠缚而不施行他人之事，若有被夺取等，则当以实际行为对治之；同理如凶猛大象等远避他人，若不被避，则同地同处亦无能胜之者，故名“被阻止”。所谓“过分使役”，即超越限制之意；“此地”即此困厄场所。所谓“不能胜者”为方便语，即不能胜之意；又或为不敬之语。所谓“与伴随者”，即同伴群体。若有人施予礼物与其群伴，而其群伴又将礼物转予他人，则此施予之福德称为“随伴福德”。
Tamatthaṃ vitthārena dassetuṃ ‘‘tattha anna’’ntiādi vuttaṃ. Tattha yathā deyyadhammaṃ tassa annadānassa parivāro, evaṃ tassa sakkaccakaraṇaṃ pīti dassento ‘‘atha kho’’tiādimāha. Yāgubhattaṃ datvāva adāsīti yojanā. Esa nayo ito paratopi. Suttaṃ vaṭṭetīti cīvarassa sibbanasuttakaṃ duvaṭṭativaṭṭādivasena vaṭṭitaṃ akāsi. Rajananti alliādirajanavatthuṃ. Paṇḍupalāsanti rajanupagameva paṇḍuvaṇṇaṃ palāsaṃ.
为详明此义，例举「在那里有米粮」等语。比如给予供养诸天之米粮作为随伴，乃将充足欢喜展示，故启言“于是”分别说明。又如「给予祭食」即属供献，距此远近均有相同理。成衣者，「经文所述成衣」，以布制衣服、布片及双层布等方式制成而成。所谓“红色”者，为蒴果等植物类红色。所谓“紫堇”者，指由紫草根等植物提取的紫色染料。所谓“鲜明细密”者，指精细细密，表示各眼部位层次清晰分辨之义。
Heṭṭhimānīti annādīni cattāri. Nisadaggahaṇeneva nisadapotopi gahito. Cīnapiṭṭhaṃ sindhurakacuṇṇaṃ. Kojavanti uddalomiekantalomiādikojavattharaṇa. Suvibhattaantarānīti suṭṭhu vibhattaantarāni, etena cakkāvayavaṭṭhānānaṃ suparicchinnataṃ dasseti.
谓“而有穷者”，即有四类食粮。以席治席，皆取其治治得即席；又有瓷器如瓷碗及盐等。所谓“孔雀羽毛”，指由头羽等所制的饰物。所谓“鲜明细密”，谓清晰且分明，用以说明眼部诸层理之明了。
Laddhābhisekā khattiyā attano vijite visavitāya brāhmaṇādike catūhi saṅgahavatthūhi rañjetuṃ sakkonti, na itarāti āha ‘‘rājānoti abhisittā’’ti. Rājato yathāladdhagāmanigamādiṃ issaravatāya bhuñjantīti bhojakā, tādiso bhogo etesaṃ atthi , tattha vā niyuttāti bhogikā, te eva ‘‘bhogiyā’’ti vuttā. Saparivāraṃ dānanti vuttanayena saparivāradānaṃ. Jānātūti ‘‘sadevako loko jānātū’’ti iminā viya adhippāyena nibbattaṃ cakkalakkhaṇanti lakkhaṇasseva kammasarikkhatā dassitā. Evaṃ sati tikameva siyā, na catukkaṃ, tasmā cakkalakkhaṇassa mahāparivāratāya ñāpakanimittabhāvo kammasarikkhakaṃ nāma. Tenevāha ‘‘saparivāraṃ…pe… jānātūti nibbatta’’nti. ‘‘Dīghāyukatāya taṃ nimitta’’nti (dī. ni. 3.207) ca vakkhati, tathā ‘‘taṃ lakkhaṇaṃ bhavati tadatthajotaka’’nti (dī. ni. 3.221) ca. Nissandaphalaṃ pana paṭipakkhābhibhavo daṭṭhabbo. Tenevāha gāthāyaṃ ‘‘sattumaddano’’ti.
被膏抹者，谓贵族于其领域中，以四种聚集物使其名誉得以悦服，非他种类，故称“王者有所赐”。由王或权主享受如赐予村落聚落等权威之食物，此为享有之义。若论富乐，即论彼等所能享有之所有之物，此中称谓为“享乐者”。所谓“随伴礼义”即说受礼群体之连带法。欲令其知晓，即表曰“世间诸法皆知”，如以此权限施法方以观察。因如此，仅三种诸物可存，不为四种，所以为具“大随伴礼义”者，被称为识别之因，即戒律之观察者。故言“随伴……知晓即止灭”。又称“因与长久结合为征候”“此则为征候之发光体”，如经中所示。应见对立之苦果之发生。遂引经曰“天魔难制”之语。
§205
205.Etanti etaṃ gāthābandhabhūtaṃ vacanaṃ, taṃ panatthato gāthā evāti āha ‘‘imā tadatthaparidīpanā gāthā vuccantī’’ti.
此乃属于第205偈之内容，附属文句。又为解说义理，称此为“此等以明义之偈文”者。
Puratthāti vā ‘‘pure’’ti vuttatopi pubbe. Yasmā mahāpuriso na atītāya ekajātiyaṃ, nāpi katipayajātīsu, atha kho purimapurimatarāsu tathāva paṭipanno, tasmā tattha paṭipattiṃ dassetuṃ ‘‘pure puratthā’’ti vuttaṃ. Imissāpi jātiyaṃ atītakālavasena ‘‘purepuratthā’’ti vattuṃ labbhāti tato visesanatthaṃ ‘‘purimāsu jātīsū’’ti vuttanti āha ‘‘imissā’’tiādi. Keci ‘‘imissā jātiyā pubbe tusitadevaloke katakammapaṭikkhepavacana’’nti vadanti, taṃ tesaṃ matimattaṃ tattha tādisassa katakammassa abhāvato. Apanūdanoti apanetā. Adhimuttoti yuttapayutto.
“古代”亦说“先前”，谓先时。因大人物不专于过去一世，亦非仅于数个同类之中，然于先世多有修行，因此就此作“古代”之说法。又言“古代古今”等语，以指示此等先修之行为。今世其中世代被称谓“古代”，因此有殊别之语“古代之族”例如。有人说“此中族先前于忉利天等天界恶业终止之语”，此乃其见解，然对此说明不足，故强行排除此恶业说。
Puññakammenāti dānādipuññakammena. Evaṃ santeti satamattena puññakammena ekekaṃ lakkhaṇaṃ nibbatteyya, evaṃ sati. Na rocayiṃsūti kevalaṃ satamattena puññakammena lakkhaṇanibbattiṃ na rocayiṃsu aṭṭhakathācariyā. Kathaṃ pana rocayiṃsūti āha ‘‘anantesu panā’’tiādi. Ekekaṃ kammanti ekekaṃ dānādipubbakammaṃ. Ekekaṃ sataguṇaṃ katvāti anantāsu lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādipuññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ ‘‘sata’’nti adhippetaṃ, tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvacanoti dasseti ‘‘satagghi sataṃ devamanussā’’tiādīsu viya. Tenāha ‘‘tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū’’ti.
功德业行为功德施舍等功德业。如此说法，以为功德业有时，单独分别一项特征而成立，正是如此。不是喜欢，乃是注疏师们否定仅仅以功德业有时而生起特征时作喜欢。那么如何喜欢呢？开示说 ‘‘在无数之中’’ 等语。这里单项业乃单项施舍等前行业。称‘‘各为一百倍作’’者，是指在无量世间诸众生，各各都作百倍施舍等功德业，这样每个功德业皆以广大众生立百倍数 ‘‘一百’’ 为上标，故 ‘‘百’’ 字声响繁多变化，而非数字意义，如 ‘‘百劫百天神人’’ 等词。因此说 ‘‘百功德特征’’ 就是此意而使之喜欢。
Āyatapaṇhitāditilakkhaṇavaṇṇanā足跟长等三相的注释
§206
206.Sarasacuti nāma jātassa sattassa yāvajīvaṃ jīvitvā pakatiyā maraṇaṃ. Ākaḍḍhajiyassa dhanudaṇḍassa viya pādānaṃ antomukhaṃ kuṭilatāya antovaṅkapādatā. Bahimukhaṃ kuṭilatāya bahivaṅkapādatā. Pādatalassa majjhe ūnatāya ukkuṭikapādatā. Aggapādena khañjanakā aggakoṇḍā. Paṇhippadesena khañjanakā paṇhikoṇḍā. Unnatakāyenāti anonatabhāvena samussitasarīrena . Muṭṭhikatahatthāti āvudhādīnaṃ gahaṇatthaṃ katamuṭṭhihatthā. Phaṇahatthakāti aññamaññaṃ saṃsaṭṭhaṅgulihatthā. Idamettha kammasarikkhakanti idaṃ imesaṃ tiṇṇampi lakkhaṇānaṃ tathāgatassa dīghāyukatāya ñāpakanimittabhāvo ettha āyatapaṇhitā, dīghaṅgulitā brahmujugattatāti etasmiṃ lakkhaṇattaye kammasarikkhakattaṃ. Nissandaphalaṃ pana anantarāyatādi daṭṭhabbaṃ.
206.名为萨拉萨姑的众生，活尽一生后即于中道死去。其足如拉紧的长弓足肘朝内弯曲呈内镰形，外侧亦弯曲呈外镰形。足底中间凹陷似起伏的菱形。火足呈弯曲尖角，抱足呈弯曲尖角。所谓身形高大，谓其具非高大的身躯。称掩拳护掌是指持有兵器等时的握拳手形。称蛇手是指十指相缠绕合拢。这里作为业鉴别者，指此三种特征是如来的长寿的显现标记，此处问及掌指长短、如来身长，是为了断定他是业鉴别者。果报依止暂时无间断等情形应当观察。
§207
207. Bhāyitabbavatthunimittaṃ uppajjamānampi bhayaṃ attasinehahetukaṃ pahīnasinehassa tadabhāvatoti āha ‘‘yathā mayhaṃ maraṇato bhayaṃ mama jīvitaṃ piya’’nti. Suciṇṇenāti suṭṭhu katūpacitena sucaritakammunā.
207.谓应当怖畏之法缘起时，即便生起的恐惧，因自爱而生起的恐惧，放弃自爱的因，因缺失自爱而无恐怖，故说 ‘‘如我于死亡生起恐怖，我生命亲爱也’’。称净行者者，谓以善行之业纯净且切实。
Cavitvāti saggato cavitvā. ‘‘Sujātagatto subhujo’’ti ādayo sarīrāvayavaguṇā imehi lakkhaṇehi avinābhāvinoti dassetuṃ vuttā. Cirayapanāyāti attabhāvassa cirakālaṃ pavattanāya. Tenāha ‘‘dīghāyukabhāvāyā’’ti. Tatoti cakkavattī hutvā yāpanato. Vasippattoti jhānādīsu vasībhāvañceva cetovasibhāvañca patto hutvā, kathaṃ iddhibhāvanāya iddhipādabhāvanāyāti attho. Yāpeti cirataranti yojanā.
谓进入天界后已亡故。《苏伽他歌》称：“苏伽多，具善德者”，意在以这些标记示现身体构成部分无缺灭相。谓长寿者，指自性起长久寿命，故说 ‘‘谓具长寿相’’。谓曾成为诸天王者，由其寿命而住。谓得禅定等境界中自在且身心安乐，自彼故有成就禅定德行，即修学禅定力和成就禅定果报义。谓寿命长久，以年计。
Sattussadatālakkhaṇavaṇṇanā七处隆满相的注释
§208
208. Raso jāto etesanti rasitāni, mahārasāni. Tenāha ‘‘rasasampannāna’’nti. Piṭṭhakhajjakādīnīti pūpasakkhalimodakādīni. Ādi-saddena pana kadaliphalādiṃ saṅgaṇhāti. Piṭṭhaṃ pakkhipitvā pacitabbapāyasaṃ piṭṭhapāyasaṃ. Ādi-saddena tathārūpabhojjayāguādiṃ saṅgaṇhāti.
208.说是味出现在这些处所，为众多美味，称 ‘‘味具足者’’。以果核、鸡蛋等为例。以开头词汇如蕉类等概称。包括置于果皮中应当熟食的稀饭，称作果皮稀饭。以开头词汇聚合各式是类之食物。
Idha kammasarikkhakaṃ nāma sattussadatālakkhaṇassa paṇītalābhitāya ñāpakanimittabhāvo. Iminā nayena tattha tattha lakkhaṇe kammasarikkhakaṃ niddhāretvā yojetabbaṃ.
此处业鉴别者的称谓，意指见受百特征之获得净利的显现标记。以此规律，须于诸标记之处分别方便记取业鉴别者特征，以加联合使用。
§209
209.Uttamo aggarasadāyakoti sabbasattānaṃ uttamo lokanātho aggānaṃ paṇītānaṃ rasānaṃ dāyako. Uttamānaṃ aggarasānanti paṇītesupi paṇītarasānaṃ. Khajjabhojjādijotakanti khajjabhojjādilābhajotakaṃ. Lābhasaṃvattanikassa kammassa phalaṃ ‘‘lābhasaṃvattanika’’nti kāraṇūpacārena vadati. Tadatthajotakanti vā tassa paṇītabhojanadāyakattasaṅkhātassa atthassa jotakaṃ. Tadādhigacchatīti ettha ā-kāro nipātamattanti āha ‘‘taṃ adhigacchatī’’ti. Lābhiruttamanti ra-kāro padasandhikaro.
第209条。“上首善施”之意，是指一切众生中，位居最上者，称为世间诸上首、诸贤善施的给与者。‘诸上首善施’者，乃善施与最高的善施者。‘火种食物等燃物’意指火种、食物及其他供养物。因其业果为‘利益供应者’，故依原因称之。‘此处火种’意指该善施食物给予者之名，作火种以表其意义。‘已获得’如是，此中‘a-’为否定字，表述‘已获得’之义。‘利益’一词中间夹杂‘ra’字起到连接造词作用。
Karacaraṇādilakkhaṇavaṇṇanā手足等相之解释
§210
210.Pabbajitaparikkhāraṃ pattacīvarādiṃ gihiparikkhāraṃ vatthāvudhayānasayanādiṃ.
第210条。出家人之用具，包括袈裟与衣物等；在家人之用具，包括布帛、容器、床褥等。
Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthasaṃvaḍḍhanakathāyāti hitāvahakathāya. Kathāgahaṇañcettha nidassanamattaṃ. Paresaṃ hitāvaho kāyapayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacīpayogavaseneva atthacariyā vuttā.
‘全部’意指一切辅助事物。‘熔炼’意为熔融；‘破坏’意为灭除。‘油似熔炼’比喻用精炼的油来熔炼之义。‘利益增长’指增长福德利益之事。‘言说’此处仅为例证。对他人利益有益的身体使用方式，虽在《注疏》多以言语行文表述，但实际所指即是利益行。
Samānattatāyāti sadisabhāve samānaṭṭhāne ṭhapanena, taṃ panassa samānaṭṭhāne ṭhapanaṃ attasadisatākaraṇaṃ, sukhena ekasambhogatā, attano sukhuppattiyaṃ; tassa ca dukkhuppattiyaṃ tena attano ekasambhogatāti āha ‘‘samānasukhadukkhabhāvenā’’ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti taṃ dassento ‘‘ekāsane’’tiādimāha. Na hi sakkā ekaparibhogo kātuṃ jātiyā hīnattā. Tathā akariyamāneca so kujjhati bhogena adhikattā, tasmā dussaṅgaho. Na hi so ekaparibhogaṃ icchati jātiyā hīnabhāvato. Na akariyamāne ca kujjhati bhogena hīnabhāvato. Ubhohīti jātibhogehi. Sadisopi susaṅgaho ekasadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassābhāvato. Adīyamānepi kismiñci āmise akariyamānepi saṅgahe. Na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi…pe… hoti.Evarūpanti gihī ce, ubhohi sadisaṃ; pabbajito ce, sīlavantanti adhippāyo.
‘平等性’指性质相似，通过在同一地点立置而得。此乃体现自我相似之立置，故带来快乐联结，及自我幸福之生起；同时带来痛苦的生起，因此称为‘以同样快乐痛苦之性’。这种同类快乐痛苦的性质，因一方坐卧等而显现，故称‘同一坐’等。因出生低贱，不能独占享用。即使未使用某物，也因其余富余部分而生烦恼，称为痛苦聚合。非因低贱出生而生独占欲，也非不使用时因低贱而生烦恼。此为综合二者，即出生与享用之关系。即使性质相同且难与他人共用，也因不互相碍害，故不生烦恼。即使给予、舍弃、或未使用中，仍不生恶念及妒忌。正因如此，享用即使如此……若为在家人，具如此相似；若为出家人，具戒律为主的把持义。
Susaṅgahitāvahontīti suṭṭhu saṅgahitā eva honti daḷhabhattibhāvato. Tenāha ‘‘na bhijjantī’’ti.
‘利益集聚’者，指坚定具足共同利益者。故说“不坏损”。
Dānādisaṅgahakammanti dānādibhedaṃ parasaṅgaṇhanavasena pavattaṃ kusalakammaṃ.
‘施与等利益集合业’者，指施与等不同类别相聚集后的有益善业。
§211
211.Anavaññātena aparibhūtena sambhāvitena. Pamodo vuccati hāso, na appamodenāti ettha paṭisedhadvayena so eva vutto. So ca odagyasabhāvattā na dīno dhammūpasañhitattā na gabbhayuttoti āha ‘‘na dīnena na gabbhitenāti attho’’ti. Sattānaṃ agaṇhanaguṇenāti yojanā.
由于不自以为知且不轻慢而生起的，喜乐被称为欢笑，不能称为过度欢喜，这里因反对二取而如此说。又因其天性明净，非贪婪，行持正法，不具妊娠故曰“非贫穷者亦非怀孕者”，此意也。众生不计数、不计品质，即宽广无量。
Atiruciranti ativiya rucirakataṃ, taṃ pana passantānaṃ pasādāvahanti āha ‘‘supāsādika’’nti. Suṭṭhu chekanti ativiya sundaraṃ. Vidhātabboti vidhātuṃ sandisituṃ sakkuṇeyyo. Piyaṃ vadatīti piyavadū yathā ‘‘sabbavidū’’ti. Sukhameva sukhatā, taṃ sukhataṃ. Dhammañcaanudhammañcāti lokuttaradhammañceva tassa anurūpapubbabhāgadhammañca.
过于喜好，极其深厚喜欢之义；而那些相好充满的护持者称此为“极为令人欢喜”。善美也称为极其美好。谓应制定、能够制定者。称恋爱情感者如“全知者”。幸福即是幸福者，此谓幸福法。法亦有顺法、逆法，即世间法与世出法和与其相应的先缘法。
Ussaṅkhapādādilakkhaṇavaṇṇanā肩足等相之解释
§212
212.‘‘Atthūpasaṃhita’’nti iminā vaṭṭanissitā dhammakathā vuttāti āha ‘‘idhalokaparalokatthanissita’’nti. ‘‘Dhammūpasaṃhita’’nti iminā vivaṭṭanissitā, tasmā dasakusalakammapathā vivaṭṭasannissayā veditabbā. Nidaṃsesīti sandassesi te dhamme paccakkhe katvā pakāsesi. Nidaṃsanakathanti pākaṭakaraṇakathaṃ. Jeṭṭhaṭṭhena aggo, pāsaṃsaṭṭhena seṭṭho, pamukhaṭṭhena pāmokkho, padhānaṭṭhena uttamo, hitasukhatthikehi pakārato varaṇīyato rajanīyato pavaroti evaṃ atthavisesavācīnampi ‘‘aggo’’tiādīnaṃ padānaṃ bhāvatthassa bhedābhāvato ‘‘sabbāni aññamaññavevacanānī’’ti āha.
所谓“义理相应”，乃依托论述法门而说，是为“此世彼世之义理相应”。“法理相应”，则依照论说法门，因而应知十善业道应当详尽论说。所谓例证，即通过举出事物为例，证明法理。所谓授记义理，即公开说明。年长者为首，赞美者为胜，首领者为首要，重点者最上，善利益方便、广受赞许等诸义理称为“首”，因义理差别，上下词义通用，“诸词皆相互反复说”之意由是而生。
Uddhaṅgamanīyāti suṇantānaṃ uparūpari visesaṃ gamentīti uddhaṅgamanīyā. Saṅkhāya adho piṭṭhipādasamīpe eva patiṭṭhitattā adhosaṅkhā pādā etassāti adhosaṅkhapādo. Saṅkhāti ca gopphakānamidaṃ nāmaṃ.
“上升的”意谓诸听者上上下下各别地行进，称之为上升的。所谓群集者，谓群聚位于足底近旁，故称下群足。群意为群众，这名称由此而生。
§213
213.Dhammadānayaññanti dhammadānasaṅkhātaṃ yaññaṃ.
“布施祭祀”者，即称为因布施而得名的祭祀。
Suṭṭhusaṇṭhitāti sammadeva saṇṭhitā. Piṭṭhipādassa upari pakatiaṅgulena caturaṅgule jaṅghāpadese nigūḷhā apaññāyamānarūpā hutvā ṭhitāti attho.
完整安住，谓正正安住。脚底上方，借食指指向小脚趾处四指间胫部面，其因隐蔽难以洞明，故谓“住”。
Eṇijaṅghalakkhaṇavaṇṇanā鹿王腨相之解释
§214
214.Sippanti sikkhitabbaṭṭhena ‘‘sippa’’nti laddhanāmaṃ sattānaṃ jīvikāhetubhūtaṃ ājīvavidhiṃ. Jīvikatthaṃ, sattānaṃ upakāratthañca veditabbaṭṭhena vijjā, mantasatthādi. Caranti tena sugatiṃ, sukhañca gacchantīti caraṇaṃ. Kammassakatāñāṇaṃ uttarapadalopena ‘‘kamma’’nti vuttanti āha ‘‘kammanti kammassakatājānanapaññā’’ti. Tāni cevāti pubbe vuttahatthiādīni ceva. Satta ratanānīti muttādīni satta ratanāni. Ca-saddena rañño upabhogabhūtānaṃ vatthaseyyādīnaṃ saṅgaho. Rañño anucchavikānīti rañño paribhuñjanayogyāni. Sabbesanti ‘‘rājārahānī’’tiādinā vuttānaṃ sabbesaṃyeva ekajjhaṃ gahaṇaṃ. Buddhānaṃ parisā nāma odhiso anodhiso ca samitapāpā, tathatthāya paṭipannā ca hotīti vuttaṃ ‘‘samaṇānaṃ koṭṭhāsabhūtā catasso parisā’’ti.
214.“技艺”一词，谓依应当修习的境界而得，如此称谓众生赖以生存的职业生计法。所谓生计，为了众生利益之事应当知晓的，即智慧、思惟等诸法。众生由此而行善道，获乐受安，谓之行。以业之有所着著之智，前列尾字削去后谓之“业”，又说“业者者，即业能着智与慧也”。这些亦如前所说的象腿等。所谓“七宝”，指光明等七宝。以“四”字声合成，称呼国王生活所需的服具寝具等之总集。所谓国王所有之嗣位品，又称其为“国王可享用之物”。合称“诸王君主”，以此类推一切诸王。佛弟子之众，名曰有秽及无秽，习行真如之道，故称“四众弟子俱集”。
Sippādivācananti sippānaṃ sikkhāpanaṃ. Pāḷiyampi hi ‘‘vācetā’’ti vācanasīsena sikkhāpanaṃ dassitaṃ. Ukkuṭikāsananti taṃtaṃveyyāvaccakaraṇena ukkuṭikassa nisajjā. Payojanavasena gehato gehaṃ gāmato gāmaṃ jaṅghāyo kilametvā pesanaṃ jaṅghapesanikā. Likhitvā pātitaṃ viya hoti aparipuṇṇabhāvato. Anupubbauggatavaṭṭitanti gopphakaṭṭhānato paṭṭhāya yāva jāṇuppadesā maṃsūpacayassa anukkamena samantato vaḍḍhitattā anupubbena uggataṃ hutvā suvaṭṭitaṃ. Eṇijaṅghalakkhaṇanti saṇṭhānamattena eṇimigajaṅghāsadisajaṅghalakkhaṇaṃ.
所谓“技艺语法”，即技艺之教导。巴利语中亦有“vācetā”以语音标记示教导之意。所谓“脊椎座位”，因脊椎连接而得名，是脊椎之坐处。依用途中，家中所居之家园，乡村间的道路及脚膝关节，如同被送入地上之跪膝之状。写下而如失落一般，因其不完满之故。所谓渐次生长者，是从围栏之固定界限起，延及肉体形成，渐进增大，逐步形成圆状。所谓“四足长腿，是指连接肉身且具四肢结构者。
§215
215.‘‘Yatupaghātāyā’’ti ettha ta-kāro padasandhikaro, anunāsikalopena niddesoti āha ‘‘ya’’ntiādi. ‘‘Uddhaggalomā sukhumattacotthatā’’ti vuttattā codakena ‘‘kiṃ pana aññena kammena aññaṃ lakkhaṇaṃ nibbattatī’’ti codito, ācariyo ‘‘na nibbattatī’’ti vatvā ‘‘yadi evaṃ idha kasmā lakkhaṇantaraṃ kathita’’nti antolīnameva codanaṃ pariharanto ‘‘yaṃ pana nibbattatīti…pe… idha vutta’’nti āha. Tattha yaṃ pana nibbattatīti yaṃ lakkhaṇaṃ vuccamānalakkhaṇanibbattakena kammunā nibbattati. Taṃ anubyañjanaṃ hotīti taṃ lakkhaṇaṃ vuccamānassa lakkhaṇassa anukūlalakkhaṇaṃ nāma hoti. Tasmā tena kāraṇena idha eṇijaṅghalakkhaṇakathane ‘‘uddhaggalomā sukhumattacotthatā’’ti lakkhaṇantaraṃ vuttaṃ.
215.“何以致害”一句中，此处“ta-kāro”为语词结合，借助语音变化表明指示之意，如“ya”等。称“上毛发之柔软微细”时，用作示例，曾问“他业果有何差别？”教师回答“不产生差别”，继而因诘问“不若如此，为何言有差别？”反驳问句，答曰“所谓有差别者，即述说的业之异相。”“业以所标示之异相而成业”，此为含义。故此在描述脊椎四肢之差别时，提及“上毛柔软细微”为特征异相。
Sukhumacchavilakkhaṇavaṇṇanā细薄皮相之解释
§216
216.Samitapāpaṭṭhenasamaṇaṃ, na pabbajjāmattena. Bāhitapāpaṭṭhena brāhmaṇaṃ, na jātimattena.
216.同秽恶业紧随者谓为沙门，非仅凭出家身份。以外所作恶业缠身者谓为婆罗门，非单凭出身出生。
Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā bhagavā ‘‘mahāpañño’’tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā.
因数众多利益涵盖其内，称为“大慧”者。其余辞句中也视同此义，故称“具大慧者”。“差别”谓具大慧者所具备之殊胜差别。佛以“具大慧”等名称称之，此等具大慧者之间之差别，即为众多差异中之显著者。
Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassā kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātīti mahāpaññā’’tiādimāha. Tattha hetumahantatāya, paccayamahantatāya, nissayamahantatāya, pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 1.6) ākaṅkheyyasuttādīsu (ma. ni. 1.65) ca āgatanayeneva veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ vitthāretvā veditabbā. Ṭhānāṭhānānaṃ pana mahāvisayatāya, sā bahudhātukasutte āgatanayena veditabbā. Vihārasamāpattiyo samādhikkhandhaniddhāraṇanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgahato, so saccavibhaṅga- (vibha. 189) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189) āgatanayena, satipaṭṭhānā dīnaṃ satipaṭṭhānavibhaṅgādīsu, (vibha. 355) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 355) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa, mahato sukhassa, mahato atthassa, mahato yogakkhemassa nibbattibhāvato, santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato, mahāvisayato, mahākiccato, mahānubhāvato, mahānibbattito ca, nibbānassa madanimmadanādimahattasiddhito mahantatā veditabbā.
由某些殊胜之无形品德，知其所成大业者，语曰“于广大戒蕴中涵摄大慧”，等语说明其义。此处所应知者有：因大，缘大，依止大，分歧大，业责大，果报大，缘起大，诸种大慧色相。因者为无贪之类，缘者为戒惧心、信念、精进诸，依止者为弟子证果诸，合一同修之士。分歧为行为或戒律等差别，业为对治种种之施行。果报者为慈爱及善报等。此乃扼要说明，详细内容见《净化道论》及《所望经》中法门，详述三摩地蕴等广义之大慧。各处以其大境界，分众多法门所成之大慧。以修行住处之禅定蕴推演之大慧。又圣谛具足之诸法汇总，详述于《谛分解论》及其注释中。如念处法等详细论述。以及通达三果之大胜利益、大乐趣、大利益及无上安乐大护念而成。并具智慧神通之大集，大境界，大事业，大经验及大成就。并以涅槃为最高成就，名为大慧应当了知。
Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ‘‘ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho. Ekavidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ ekekassa khandhassa atītādibhedavasenāpi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā ‘‘idaṃ cakkhāyatanaṃ nāma…pe...idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā’’ti evaṃ āyatanānaṃ nānattaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve dhātuyo catubhūmikā’’ti evaṃ nānādhātūsu ñāṇaṃ pavattati, tayidaṃ upādinnakadhātuvasena vuttaṃ. Paccekabuddhānampi hi dvinnañca aggasāvakānaṃ upādinnakadhātūsu evaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Anupādinnakadhātūnaṃ pana lakkhaṇādimattameva jānanti, na nānākaraṇaṃ. Sabbaññubuddhānameva pana ‘‘imāya nāmadhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa bahalattaco , imassa tanutaco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, imassa pītakaṃ, lohitakaṃ, odātaṃ, sugandhaṃ, duggandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, susaṇṭhānaṃ, dussaṇṭhānaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, kaṇho, nīlo, odāto hotī’’ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.
所谓多种智慧，在此亦须依教理宣说而当知其义。其特别之处在于——五蕴中智慧生起多样，故谓“此色蕴名……此识蕴名……”如是五蕴依多种因缘而生起智慧。在五蕴中，色蕴有一种差别，触觉有十一种差别，受觉有一种至多多种差别，想与行各有一种差别，识蕴一者及多种差别―依此五蕴各自本体与起始差别亦有多样智慧生起。又如眼处名……法处名，其十根处属欲界行者，有两种属四界者。由不同根处产生多样智慧。各根界中有色界等多种元素，眼根界中有十六元素属欲界行者，两元素属四界者，依此众多元素生起智慧，此谓依染着元素所说。独觉佛亦在两个主要弟子染着元素中，生出诸种依因缘智慧，此数量仅十一，不是不退转者之数量。非染着元素者，仅知其标识等，而不现多样智慧。唯全知佛则以此等名称元素呈现多种智慧，譬如树木中含枝叶、白色、墨色、柔软、粗糙、松散、坚硬等性质。叶有色彩差异，花朵有青、黄、赤、白、香、臭、劣、佳等变化。果实有小果、大果、长果、圆果、匀称与不匀称、硬或软，香甜苦辣多样差别。荆棘有锐利、极锐、直或曲、黑或白等特异。如此依元素差别生智慧。
Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca nānāpabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññatabhāvesu tato eva itthipurisaattattaniyādivasena anupalabbhanasabhāvesu pakāresu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāya visayabhūtesu paccayuppannādivasena nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāya visayabhūtesu paccayādivasena nānāvidhesu dhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni ñāṇāni idamatthajotakānī’’ti (vibha. 726, 729, 731, 732, 734, 736, 739) tathā tathā paṭibhānato upatiṭṭhanato ‘‘paṭibhānānī’’ti laddhanāmesu nānāñāṇesu. ‘‘Puthunānāsīlakkhandhesū’’tiādīsu sīlassa puthuttaṃ vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthujjanasādhāraṇe dhamme samatikkammā’’ti, tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.
所谓多种缘起者，即内外差别多种，对缘起诸要素有多重差别。无明等缘起因素被分别标明。故于《行藏部》中说“十二缘生十二缘起”。所谓“不见多种空性者”，即在分别性质多寡且无常本质里的空性，无法分别知见与感受。此处“他因”作连接词。多种义指于意义分类中，依对象与缘故之不同，显现不同意义。法者指于法义分析中，依缘故之分别，于不同法有差异。释义者谓诸义设定文字中词义差别。回答者谓于义理分别等中，分别现起之智慧，称为“此等智慧为意旨之辉光”。据此分别智慧分别显现。所谓“俗义积聚蕴”者，是戒律中所言俗世之清净，虽他言语亦易明了。若同一涅槃，则随仪式而说其俗义清净，谓此俗谓“凡夫之常净通达法”，由淫欲戒除等解释俗义清净。
Evaṃ visayavasena paññāya mahattaṃ, puthuttaṃ dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvaṃ dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā ṭhapetvā indriyasaṃvaraṃ tassa visuṃ vuttattā anavasesasīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitavikasitā viya pavattati, na evaṃ upekkhāsahagatā. Puna sīlakkhandhanti ariyasīlakkhandhamāha. ‘‘Samādhikkhandha’’ntiādīsupi eseva nayo.
依此对象性，智慧广大，显现俗义清净；现以相应法有关之实相，显现笑貌；依发生相状态，显现活泼迅速；依其作用力，现锐利激烈。所谓笑慧者，意指乐悦富足。其余词皆为同义词。戒者具足，谓端庄庄严，妙妙庄严，固守根处，自守念戒，故得无余戒满。与乐悦善心相随者，智慧开显如花含苞，非生起漠然之心。又谓戒蕴是圣戒蕴。至于“定蕴”等名称，亦依此理说。
Sabbaṃ taṃ rūpaṃ aniccato khippaṃ javatīti yā rūpadhamme ‘‘aniccā’’ti sīghavegena pavattati, paṭipakkhadūrabhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti asārakabhāvato attasāravirahato, niccasārādivirahato ca. Tulayitvāti tulanabhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīrayitvā. Vibhāvayitvāti yāthāvato pakāsetvā paccakkhaṃ katvā. Vibhūtaṃ katvāti pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhanirodhahetubhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.
一切色法因无常而速流转，其义谓“无常”，感知迅速发生，且与过去习气及定势如沉石之锋锐，累积刹那不断折损，而于色蕴中无常特征迅速显现，此为速慧之意。其余词意亦依此理。如此依观察特征之智慧展开速慧，且用锐慧加速慧令慧生起，显现“色”等名称。所谓破坏观，是于生处即时识别生起即灭之性；怖畏观，于恐怖性质观照；无用观，于无用性质观照，消除我执。比照观，以真实比较视察。考察观，依正理阐明对治。清净化观，使显明。色之灭，谓色蕴灭及灭因至涅槃，灭苦涅槃的重负。今以见法禅定习巧，显现速慧，复稍述“色”等名称。又云“出入观”等名称。
Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhapahānena veditabboti. ‘‘Khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ariyamaggā…pe… adhigatā hontī’’tiādi.
所谓三力，即速率智慧，应当知为特别由于断恶法之迅速断除，谓锐慧。彼者分断烦恼，谓生起欲念等说。锐慧迅速现前，行法不退转，谓：“于一坐禅中，得四圣道……”，及其他相应。
‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā, saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhapavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrāsamānaso , etena ādīnavānupassanamāha. ‘‘Ukkaṇṭhanabahulo’’ti pana iminā nibbidānupassanamāha , ‘‘aratibahulo’’tiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā ca suviññeyyameva.
“诸行无常、苦、变化规律，成有条件而生，灭为坏亡，老死退转，苦灭道义”实义如观已清楚，不能异解。因缘起智慧洞察生灭，所谓“诸行极多憎厌”，此语说明诸行起厌弃感。所谓嗔恨者，谓智慧对诸行怒气多；因烦恼恒觉苦恼，谓忧患观看；嗔恨烦恼增强而生厌。恶省视为此厌观；“对治习修”等语示其变化过程。向外者，谓智慧向外证明无我涅槃，是解脱观；观已断时即心之极断觉。断见是断法慧。此义未破坏者，于下文说，且有更充分显明。
§217
217.Pabbajitaṃ upāsitāti ettha yādisaṃ pabbajitaṃ upāsato paññāpaṭilābho hoti, taṃ dassetuṃ ‘‘paṇḍitaṃ pabbajita’’nti vuttaṃ. Upāsanañcettha upaṭṭhānavasena icchitaṃ, na upanisīdanamattenāti āha ‘‘payirupāsitā’’ti. Atthanti hitaṃ. Abbhantaraṃ karitvāti abbhantaragataṃ katvā. Tenāha ‘‘atthayutta’’nti. Bhāvanapuṃsakaniddeso cāyaṃ, hitūpasañhitaṃ katvāti attho. Antara-saddo vā cittapariyāyo ‘‘yassantarato na santi kopā’’tiādīsu (udā. 20) viya. Tasmā atthantaroti hitajjhāsayoti attho.
「出家比库」此处所举者，谓于开示出家比库之学问智慧之成就。所谓「贤哲出家者」，即展现此智慧具足境界者所称也。至于修持（供养）者，此乃以看护与守护之义，非仅坐处所行，故称「供养者」。含义即为利益之义。所谓「身内所作」者，即指入于身内所建，故名之为「相应利益」。此指出家比库应行之利益。又「修行人之指示」即道理说法也。或有异音，若如「心之所转」说，若「心界诸趣中不含嗔恚」等（引20经文）相类，故「利益相应」当释为利益之精义。
Paṭilābhatthāya gatenāti paṭilābhatthāya pavattena, paṭilābhasaṃvattaniyenāti attho. Uppāde ca nimitte ca chekāti uppādavidhimhi ceva nimittavidhimhi ca kusalā. Uppādanimittakovidatāsīsena cettha lakkhaṇakosallameva dasseti. Atha vā sesalakkhaṇānaṃ nibbattiyā buddhānaṃ, cakkavattīnañca uppādo anumīyati, yāni tehi laddhabbaānisaṃsāni nimittāni , tasmiṃ uppāde ca nimitte ca anuminanādivasena chekā nipuṇāti attho. Ñatvā passissatīti ñāṇena jānitvā passissati, na cakkhuviññāṇenāti adhippāyo.
关于「智慧成就者成就所得」，谓因智慧而得成就者，以及因其善法动力而常伴随一切成就。至于「产生」与「因缘」二者，此处引为对「产生」法则与「因缘」法则的说明。因智慧而熟练，此乃标示具知善巧之能。或者以诸佛及转轮圣王的成就为例，谓其诸般因缘所致，皆称为「善巧熟练」之意。观照此理，谓经由智慧了解、见深不开眼之意，并非眼识作用。
Atthānusāsanīsūti atthānaṃ hitānaṃ anusāsanīsu. Yasmā anatthapaṭivajjanapubbikā sattānaṃ atthapaṭipatti, tasmā anatthopi paricchijja gahetabbo, jānitabbo cāti vuttaṃ ‘‘atthānatthaṃ pariggāhakāni ñāṇānī’’ti, yato ‘‘āyupāyakosallaṃ viya apāyakosallampi icchitabba’’nti vuttaṃ.
所谓「意旨者训诂」，是指因意旨为利益故而行训导者。由于众生先前已有弃无益之业而修利益事，因此亦应离弃无益法而无误。因是故，称「意旨者为利益」之智者。此指经云：「观生之术犹如熟练不中误之术。」
Suvaṇṇavaṇṇalakkhaṇavaṇṇanā金色相之解释
§218
218. Paṭisaṅkhānabalena kodhavinayena akkodhano, na bhāvanābalenāti dassetuṃ ‘‘na anāgāmimaggenā’’tiādi vuttaṃ. Evaṃ akkodhavasikattāti evaṃ maghamāṇavo viya na kodhavasaṃ gatattā. Nābhisajjīti kujjhanavaseneva na abhisajji. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Tenāha ‘‘kuṭilakaṇṭako viyā’’tiādi. So hi yattha laggati, taṃ khobhento eva laggati. Tattha tatthāti tasmiṃ tasmiṃ mammaṭṭhāne. Mammanti phuṭṭhamattepi rujjanaṭṭhānaṃ. Pubbuppattikoti paṭhamuppanno. Tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Tato balavatarāpatitthiyanāti sātisayaṃ laddhāsevanatāya tato byāpādāvatthāyapi balavatarā patitthiyanā paccatthikabhāvena thāmappattito.
因坚强精进及止掉嗔恚之戒律，谓此非由修行力生故称「非未来世道」。如言「不生嗔恚之性」，暗示尚不具有嗔恚性格。若人于此未出嗔恚，则至碍不入。故说「非受感染」，如同不良针刺亦不感染。嗔恚实因外境刺激产生，非贪欲诱发，故名为嗔恚于处。此即「毒蛇刺」喻，谓毒蛇所伤即感毒，故于所伤即嗔恚感应，处即为所伤处。故「处处生者」为其处所所伤。此「处」当以处所意解。初生嗔恚者，以其力量及嗔恚所侵心意所生之扰乱为本。此烦恼由嗔恚中产生，故以此为嗔恚依。所谓「烦恼由强盛入侵而起」，是谓对心所之侵入。此后，依照时日、修持增强，则嗔恚烦恼亦为强盛。
Sukhumattharaṇādīti ādi-saddena paṇītabhojanīyādīnampi saṅgaho daṭṭhabbo bhojanadānassapi vaṇṇasampadānimittabhāvato. Tenāha bhagavā ‘‘bhojanaṃ bhikkhave dadamāno dāyako paṭiggāhakānaṃ…pe… āyuṃ deti, vaṇṇaṃ detī’’ti (a. ni. 5.37) tathā ca vakkhati ‘‘āmisadānena vā’’ti.
「精微之义」，开头名言，谓谨慎饮食与供养之法。宝贵饮食之利益，乃因供养所致色相具养也。如世尊所说：「比库们，当布施饮食者，即为受者之寿命赐舍与色相赐舍。」（增一经中第5章37节）又云：「或由布施生肉者也。」
§219
219. Ti adāsi. Devoti megho, pajjunno eva vā. Varataroti uttamataro. Pabbajjāya visadisāvatthādi bhāvato na pabbajjāti apabbajjā, gihibhāvo. Acchādenti kopīnaṃ paṭicchādenti etehīti acchādanāni, nivāsanāni, tesaṃ acchādanānañceva sesa vatthānañca kojavādi uttamapāvuraṇānañca. Vināsoti katassa kammassa avipaccitvā vināso.
此乃第三百十九义。所谓「天」者，为云也；「雨」者，为水也。所谓「优者」，意谓上等者。此中论述由出家度脱之清净功德，非家居生活所及，家居为愿行故非度脱。所谓「遮」即障碍之义，如遮盖房屋。此亦指遮覆、栖身之处。余遮盖物同理，及防护之义。毁坏则指业力未反覆时之灭亡。
Kosohitavatthaguyhalakkhaṇavaṇṇanā阴藏相之解释
§220
220.Samānetāti sammadeva ānetā samāgametā. Rajje patiṭṭhitena sakkā kātuṃ bahubhatikasseva ijjhanato. Kattā nāma natthīti vajjaṃ paṭicchādentīti ānetvā sambandho, karonti vajjapaṭicchādanakammanti vā. Nanu vajjapaṭicchādanakammaṃ nāma sāvajjanti? Saccaṃ sāvajjaṃ saṃkiliṭṭhacittena paṭicchādentassa, idaṃ pana asaṃkiliṭṭhacittena parassa uppajjanakaanatthaṃ pariharaṇavasena pavattaṃ adhippetaṃ. ‘‘Ñātisaṅgahaṃ karontenā’’ti etena ñātatthacariyāvasena taṃ kammaṃ pavattatīti dasseti.
同等谓之正等带来者。国王所设，天帝能够像多重劳动一样努力进行。因「可为者无」则谓为罪故遮蔽，因而带来牵连，起于遮罪之事。然遮罪之事岂不称为罪业乎？确实，是因染污之心而遮蔽罪业，然而这在无染污心者中为他者出现之祸害，而被制止、禁止。如言『他们因亲属关系而行此事』，此语以亲属同情行为为业起因予以显示。
§221
221.Amittatāpanāti amittānaṃ tapanasīlā, amittatāpanaṃ hotu vā mā vā evaṃsabhāvāti attho. Na hi cakkavattino puttānaṃ amittā nāma keci honti, ye te bhaveyyuṃ, cakkānubhāveneva sabbepi khattiyādayo anuvattakā tesaṃ bhavanti.
所谓损友之苦，谓损友之恶行。谓损友之苦得生或不生，意即此义。实无任何王者之子称为损友，不论谁成为损友，因与王者所承袭之能力相随，乃由贵族等所随，从而成为其类。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品解释已毕。
Parimaṇḍalādilakkhaṇavaṇṇanā圆满等相之解释
§222
222.Samanti samānaṃ. Tena tena loke viññātaguṇena samaṃ samānaṃ jānāti, yato tattha paṭipajjanavidhināva itarasmiṃ paṭipajjati. Sayaṃ jānātīti aparaneyyo hutvā sayameva jānāti. Purisaṃ jānātīti vā ‘‘ayaṃ seṭṭho, ayaṃ majjhimo, ayaṃ nihīno’’ti taṃ taṃ purisaṃ yāthāvato jānāti. Purisavisesaṃ jānātīti tasmiṃ tasmiṃ purise vijjamānaṃ visesaṃ jānāti, yato tattha tattha anurūpadānapadānādipaṭipattiyā yuttapattakārī hoti. Tenāha ‘‘ayamidamarahatī’’tiādi.
「相同」谓同等。不同众生因其所知不同之性质，彼此能知同样之同等，因在此处依修行法而在他方得以修行。自知为己知，不助他知，自身独知。所谓识知众生即「此者为上，此者为中，此者为下」，能依此如实知其众生。所谓识知众生特异，谓能知彼各众生之差别，因各处彼各有所依差别给予能契合修行者。故说「此即是阿拉汉」等语。
Sampattipaṭilābhaṭṭhenāti diṭṭhadhammikādisampattīnaṃ paṭilābhāpanaṭṭhena. Samasaṅgahakammanti samaṃ jānitvā tadanurūpaṃ tassa tassa saṅgaṇhanakammaṃ.
谓以已所得之境界、德能等为依止而获得。所谓「共集业」者，知其相同，依此而为各自聚积作业。
§223
223.Tulayitvāti tīrayitvā. Paṭivicinitvāti vīmaṃsitvā. Nipuṇayogato nipuṇā, ativiya nipuṇā atinipuṇā, sā pana tesaṃ nipuṇatā saṇhasukhumā paññāti āha ‘‘sukhumapaññā’’ti.
所谓「称量」，意为彻底称量。所谓「确定核查」，意为仔细调查。因精巧而熟练者，甚熟熟练、极其精妙，谓之『精妙智慧』。
Sīhapubbaddhakāyādilakkhaṇavaṇṇanā狮子前半身等相之解释
§224
224.Khemakāmoti anupaddavakāmo. Kammassakatāñāṇaṃ sattānaṃ vaḍḍhiāvahaṃ sabbasampattividhāyakanti āha ‘‘paññāyāti kammassakatāpaññāyā’’ti.
「无忧无虑」，即无烦恼欲。谓业觉知为众生成长发展，及一切财富之总具，故称为「智慧」或「业觉知之智慧」。
Samantaparipūrānīti samantato sabbabhāgehi paripuṇṇāni. Tato eva ahīnāni anūnāni. Dhanādīhīti dhanadhaññādīhi.
全面圆满者，谓从各方面完全充足之意。相对地，不圆满者为不足、不完整。财物等者，指财富与谷物等诸物。
§225
225.Okappanasaddhā saddheyyavatthuṃ okkanditvā pakkhanditvā saddahanasaddhā. Sā eva pasādanīyavatthusmimpi abhippasīdanavasena pavattiyā pasādasaddhā.Pariyattisavanenāti sattānaṃ hitasukhāvahāya pariyattiyā savanena. Dhāraṇaparicayādīnaṃ taṃmūlakattā tathā vuttaṃ. Etesanti saddhādīnaṃ. Saha hānadhammenāti sahānadhammo, na sahānadhammoti asahānadhammo, tassa bhāvo asahānadhammatā, taṃ asahānadhammataṃ, aparihāniyasabhāvanti attho.
225。“信心之具”谓起发信心的缘起，先是被打消后被承认的信心。此亦为作净信心之因缘，如净信心于清净事物中依止而生。“遍听”者，为众生利益与安乐而遍闻。因由记忆涵摄等基础，如是所说。此“信心等”谓信心诸法。“共相法”即共相之法，非共相即为不共相，此即为不共相法的定义。不共相法称为不可消灭性。
Rasaggasaggitālakkhaṇavaṇṇanā味中第一、深隐相等相之解释
§226
226.Tilaphalamattampi bhojanaṃ. Sabbattha pharatīti sabbā rasāharaṇiyo anussarantaṃ sabhāvena sabbasmiṃ kāye pharati. Samā hutvā vahantīti avisamā ujukā hutvā pavattanti.
226.少许果实也算食物。遍处充满者，谓所有味觉神经过滤应念诸味皆散布于全身各处。彼所有处如同均匀，得成平衡而运动展开。
Ārogyakaraṇakammanti arogabhāvakaraṃ sattānaṃ aviheṭhanakammaṃ. Madhurādibhedaṃ rasaṃ gasati harati etehi, sayameva vā taṃ gasanti gilanti anto pavesentīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, te ettha santīti rasaggasaggī, tadeva lakkhaṇaṃ. Bhavati hi abhinnepi vatthusmiṃ taggatavisesāvabodhanatthaṃ bhinnaṃ viya katvā vohāro yathā ‘‘silāputtakassa sarīra’’nti . Rasaggasaggitāsaṅkhātaṃ vā lakkhaṇaṃ rasaggasaggilakkhaṇaṃ.
谓健康生起的业行为，乃不伤害众生之因业。能以甘美等各类味道去取悦、夺取，如此以味觉而使众生摄取同样味道进食或吞服入内，即味觉聚集。称其首者为味觉聚集，基于此故称味觉相。此理如同分拆诸物以阐明特定类型。故称味觉聚集，是味觉相因之标识。实际上此聚集与内物不可分离，然依分裂现象而设名称以方便表达，如谓“净女儿之体”等。此味觉聚集标识也称为味觉相。
§227
227.Vadha-saddo ‘‘attānaṃ vadhitvā vadhitvā rodatī’’tiādīsu (pāci. 879) bādhanatthopi hotīti tato visesanatthaṃ ‘‘māraṇavadhenā’’ti vuttaṃ, māraṇasaṅkhātena vadhenāti attho. Bādhanattho eva vā vadha-saddo, māraṇena, bādhanena cāti attho. Ubbādhanāyāti bandhanāgāre pakkhipitvā uddhaṃ uddhaṃ bādhanena. Tenāha ‘‘bandhanāgārappavesanenā’’ti.
227.“杀害之声”如‘杀自己而哭泣’等语句含示恐怖意。对此特种含义称作“因杀因缘”，此为以死亡为名之杀害。杀害之声包含因杀与杀害含义。所谓绑缚，即将人投入牢房缚住向上等，故称“入牢房纵遣”等。
Abhinīlanettādilakkhaṇavaṇṇanā极青眼等相之解释
§228
228.Visaṭanti kujjhanavasena vinisaṭaṃ katvā. Tenāha ‘‘kakkaṭako viyā’’tiādi. Visācīti virūpaṃ sācitakaṃ, vijimhanti attho. Tenāha ‘‘vaṅkakkhikoṭiyā’’ti , kuṭilaakkhikoṭipātenāti attho. Viceyya pekkhitāti ujukaṃ anoloketvā diṭṭhipātaṃ vicāretvā oloketvā. Tenāha ‘‘yo kujjhitvā’’tiādi. Paroti kujjhito. Na oloketi taṃ sammukhā gacchantaṃ kujjhitvā na oloketi, parammukhā. Viteyyāti virūpaṃ tiriyaṃ, viññūnaṃ olokanakkamaṃ vītikkamitvāti attho. Jimhaṃ anoloketvā ujukaṃ olokanaṃ nāma kuṭilabhāvakarānaṃ pāpadhammānaṃ abhājanaujukatacittatasseva hotīti āha ‘‘ujumano hutvā ujuṃ pekkhitā’’ti. Yathā ca ujuṃ pekkhitā hotīti ānetvā sambandho. Pasaṭanti ummīlanavasena sammadeva patthaṭaṃ. Vipulaṃ vitthatanti tasseva vevacanaṃ. Piyaṃ piyāyitabbaṃ dassanaṃ olokanaṃ etassāti piyadassano.
228.清除如打击者，引为‘‘猴之离散’’等。‘邪曲’者，指畸形且引起惊恐之意。引曰“弯曲之森林”等，意谓歪曲之地形。‘细察’即平正观察，审视番相后分析之。言‘‘其为怒形’’等。杀害谓愤怒者。非正面观看者，谓斜视之后视。避开者，意为背离，超越正见。由观看恶劣物而生之正见破坏即成恶念，谓平正观察之心而发出。故言“行正直视”者与后述相应。‘‘清净’’, 指用打击使之平坦。‘广大展开’指全面扩展。此为爱欲之视，如观想其爱喜之对象。
Kāṇoti akkhīni nimmīletvā pekkhanako. Kākakkhīti kekarakkho. Vaṅkakkhīti jimhapekkhanako. Āvilakkhīti ākuladiṭṭhipāto. Nīlapītalohitasetakāḷavaṇṇānaṃ vasena pañcavaṇṇo. Tattha pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā. ‘‘Pasādoti pana tesaṃ vaṇṇānaṃ pasannākāraṃ sandhāya vutta’’nti keci. Pañcavaṇṇo pasādoti pana yathāvuttapañcavaṇṇaparivāro, tehi vā paṭimaṇḍito pasādoti attho. Nettasampattikarānīti ‘‘pañcavaṇṇapasādatā tirohitavidūragatadassanasamatthatā’’ti evamādi cakkhusampadāya kāraṇāni. Lakkhaṇasatthe yuttāti lakkhaṇasatthe āyuttā sukusalā.
『看』是指闭合眼睛而观察。『鸦眼』是指乌鸦的眼睛。『弯眼』是指半眯着的眼睛。『忧虑眼』是指心乱眼忧的状态。五色相，包括蓝色、青色、红色、黄（或金）色、黑色。其间黄色红色呈圆盘状，蓝色、白色及黑色则呈丝状圆环，应由此分别观察。有些人解释为：「庄严」指这些颜色的清净形态，且以此为依据。五色相所表现的庄严含义，或指这五种色彩所围绕的庄严，故称「庄严」。从视力成就意义说，即五色庄严是由视力高明、远见明达所引生，诸如此类。所谓相应于特征之本，即与相应特征配合而俱足且善巧。
Uṇhīsasīsalakkhaṇavaṇṇanā肉髻头相之解释
§230
230.Pubbaṅgamoti ettha pubbaṅgamatā nāma pamukhatā, jeṭṭhaseṭṭhakabhāvo bahujanassa anuvattanīyatāti āha ‘‘gaṇajeṭṭhako’’tiādi.
『前列』在此是指前面列队的意思，为多数人中长者或首领的表示，由此得名『众首领』等说法。
Pubbaṅgamatāti pubbaṅgamassa kammaṃ. Yassa hi kāyasucaritādikammassa vasena mahāpuriso bahujanassa pubbaṅgamo ahosi, tadassa kammaṃ ‘‘pubbaṅgamatā’’ti adhippetaṃ, na pubbaṅgamabhāvo. Tenāha ‘‘idha kammaṃ nāma pubbaṅgamatā’’ti. Pītipāmojjenaparipuṇṇasīsoti pītiyā, pāmojjena ca sampuṇṇapaññāsīso bahulaṃ somanassasahagatañāṇasampayuttacittasamaṅgī eva hutvā vicarati. Mahāpurisoti mahāpurisajātiko.
『前列』是指引领的行为。由身体端正等行为所引发的，伟大人物成为许多人之首领，故此行为称为『前列』，而不是前列之相。因此说『此处称为前列行为』。欢喜快乐充满，智慧圆满者，即是由高兴欢愉和智慧俱足之心所相应，怡然自乐而行者。所谓伟大人，是指伟大种姓者。
§231
231.Bahujananti sāmiatthe upayogavacananti āha ‘‘bahujanassā’’ti. Paribhuñjanaṭṭhena paṭibhogo, upayogavatthu paṭibhogo, tassa hitāti paṭibhogiyā. Desakālaṃ ñatvā tadupakaraṇūpaṭṭhānādi veyyāvaccakarā sattā. Abhiharantīti byāharanti. Tassa tassa veyyāvaccassa paṭiharaṇato pavattanakaraṇato paṭihāro, veyyāvaccakaro, tassa bhāvo paṭihārakanti āha ‘‘veyyāvaccakarabhāva’’nti. Visavanaṃ visavo, kāmakāro vasitā, so etassa atthīti visavīti āha ‘‘ciṇṇavasī’’ti.
『多数人』，是指主用为尊敬的用词，故说『多数人』。享用生活中的供养，是受用、使用，是为了他的利益受用。懂得地方、时代及辅助与供养等，是有智慧的圣者。『派遣者』是指运用、传递者。由其分别供养的传递而起，称为传递者。『传递者状态』由此说明。『苦行者』是指放弃欲望与恶念的人，此意谓此人具有断绝欲望的本质，称为『断欲』行为。
Ekekalomatādilakkhaṇavaṇṇanā一一毛等相的解释
§232
232.Upavattatīti anukūlabhāvaṃ upecca vattati. Tenāha ‘‘ajjhāsayaṃ anuvattatī’’ti.
『顺行』是指顺应、适合的状态，于是说『心念顺随』。
Ekekalomalakkhaṇanti ekekasmiṃ lomakūpe ekekalomatālakkhaṇaṃ. Ekekehi lomehīti aññesaṃ sarīre ekekasmimpi lomakūpe anekānipi lomāni uṭṭhahanti, na tathāgatassa. Tehi puna paccekaṃ lomakūpesu ekekeheva uppannehi kuṇḍalāvattehi padakkhiṇāvattakajātehi nicitaṃ viya sarīraṃ hotīti vuttaṃ ‘‘ekekalomūpacitaṅgavā’’ti.
『每根毛发特征』是指在身体的每个毛孔中，分别有独特毛发特征。在每根毛发中，有其它毛发跳出，于非如来处不然。再者，在各独立毛孔中，每一根毛发都有卷曲状和螺旋状诸特征，故说『每根毛发俱足特征』。
Cattālīsādilakkhaṇavaṇṇanā四十齿等相的解释
§234
234.Abhinditabbaparisoti parehi kenaci saṅgahena saṅgahetvā, yuttikāraṇaṃ dassetvā vā na bhinditabbapariso.
234.论及不可破坏的界限者，指由他人以某种联系或连结所围合，显示其相互依存缘由的界限，不应被破坏的界限。
Apisuṇavācāyāti upayogatthe sāmivacanaṃ, pesuññassa paṭipakkhabhūtaṃ kusalakammaṃ. Pisuṇā vācā etassāti pisuṇavāco, tassa pisuṇavācassa puggalassa. Aparipuṇṇāti cattārīsato ūnabhāvena na paripuṇṇā. Viraḷāti savivarā.
所谓恶口，乃于实际使用时针对他者的恶劣言辞，实则是与恶劣行为相对立的善行。所谓恶语，指使用此种恶语之人的言辞。所谓不完满，乃指四分之三以下的不完善。所谓稀少，指事物的数量稀缺。
Pahūtajivhādilakkhaṇavaṇṇanā广长舌等相的解释
§236
236.Ādeyyavācoti ādaragāravavasena ādātabbavacano. ‘‘Evameta’’nti gahetabbavacano sirasā sampaṭicchitasāsano.
236.所谓应受敬语者，即以敬重而应当接受的话语。‘如此者’是指应当接受的头条明示教法。
Baddhajivhāti yathā sukhena parivattati, evaṃ sirādīhi palibuddhajivhā. Gūḷhajivhāti rasabahalatāya gūḷhagaṇḍasadisajivhā. Dvijivhāti agge kappabhāvena dvidhābhūtajivhā. Mammanāti apparippuṭatalāpā. Kharapharusakakkasādivasena saddo bhijjati bhinnakāro hoti. Vicchinditvā pavattassaratāya chinnassarā vā. Anekākāratāya bhinnassarā vā. Kākassa viya amanuññassaratāya kākassarā vā. Madhuroti iṭṭhe, kammaphalena vatthuno suvisuddhattā. Pemanīyoti pītisañjanano, piyāyitabbo vā.
所谓系舌，犹如舌头轻易顺转如同愉悦般，依次如头等部分般灵巧自如。所谓隐舌，乃因味觉浓郁而隐藏于味蕾之舌。所谓双舌，以双端均具的时候形状。所谓我舌，表示说辞不圆满。声响如粗糙刺耳之鸟声，组成断续破碎的音响。亦有断裂旋转形似流水断裂。或为多形状断裂音。犹如乌鸦躁动之声。所谓甘美，是指言语纯净适合以业果报来说。所谓令人喜爱，是使人心悦诚服、应当被亲近。
§237
237.Akkosayuttattāti akkosupasañhitattā akkosavatthusahitattā. Ābādhakarinti ghaṭṭanavasena paresaṃ pīḷāvahaṃ. Bahuno janassa avamaddanato, pamaddābhāvakaraṇato vā bahujanappamaddanaṃ. Abāḷhanti vā ettha a-kāro vuddhiattho ‘‘asekkhā dhammā’’tiādīsu (dha. sa. tikamātikā 11) viya, tasmā ativiya bāḷhaṃ pharusaṃ giranti evamettha attho veditabbo. Na bhaṇīti cettha ‘‘na abhaṇi na bhaṇī’’ti saralopena niddeso. Susaṃhitanti suṭṭhu saṃhitaṃ. Kena pana suṭṭhu saṃhitaṃ? ‘‘Madhura’’nti anantarameva vuttattā madhuratāyāti viññāyati, kā panassa madhuratāti āha ‘‘suṭṭhu pemasaṃhita’’nti. Upayogaputhuttavisayo yaṃ vācā-saddoti āha ‘‘vācāyo’’ti, sā cassā upayogaputhuttavisayatā ‘‘hadayagāminiyo’’ti padena samānādhikaraṇatāya daṭṭhabbā. ‘‘Kaṇṇasukha’’nti pāṭhe bhāvanapuṃsakaniddesoyanti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vedayathāti kālavipallāsenāyaṃ niddesoti āha ‘‘vedayitthā’’ti. Brahmassaratanti seṭṭhassarataṃ, brahmuno sarasadisassarataṃ vā. Bahūnaṃ bahunti bahūnaṃ janānaṃ bahuṃ subhaṇitanti yojanā.
237.所谓带愤怒者，即体现愤怒之披盖，持怒之义。所谓伤害者，意味着以阻碍之象征给他人造成痛苦。多数人因玩忽怠惰而导致他人大量缓慢。所谓无礼者，此处非字面“无言”，而指类似“不文雅之言”，如“拙劣之法”，故此处意指极其粗俗之语言。所谓不说，非直指“未说言”，而是简明指示。所谓好整以暇者，是指言语整齐和谐。何以谓之整齐？因为“甘美”，随即被称为甘美之所，故知其甘美，即谓“良好合和”。言语之所依存者即“语声”，故以“语音”解释。此处类似“入心处”，与“入耳处”同义。所谓“令耳悦”，在解释修行用句时，用以示例前文之说法。所谓“令人痛苦”，通过时间变化的反义词语指痛苦感受。所谓神乐，即最高乐趣，或指梵天的仙乐。多数人喜欢美妙言语而其心欢喜，故合此尤妙解释。
Sīhahanulakkhaṇavaṇṇanā狮子颌相的解释
§238
238.Appadhaṃsikoti appadhaṃsiyo. Ya-kārassa hi ka-kāraṃ katvā ayaṃ niddeso yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 97) guṇatoti attanā adhigataguṇato. Ṭhānatoti yathāṭhitaṭṭhānantarato.
238.所谓简略者，即言简意赅者。此谓如“因由者”般之释义，指由自身所获得之性质。所谓地点，指恰当立据之空间。
Palāpakathāyāti samphappalāpakathāya. Antopaviṭṭhahanukā ekato, ubhato vā saṃkucitavisukā. Vaṅkahanukā ekapassena kuṭilavisukā. Pabbhārahanukā purato olambamānavisukā.
『Palāpakathā』是指『杂秽语』。其义包含四种说法：一者，内凹的声音，犹如从一端收拢，或从两侧收紧而发的声响；二者，弯曲的声音，一瞥之下显露弯曲变态的发声；三者，阻碍的声音，前方有所牵挂而发出的迟钝声响。
§239
239.Vikiṇṇavacanā nāma samphappalāpino, tappaṭikkhepena avikiṇṇavacanā mahābodhisattā. Vācā eva tadatthādhigamupāyatāya ‘‘byāppatho’’ti vuttāti āha ‘‘avikiṇṇa…pe… vacanapatho assā’’ti. ‘‘Dvīhi dvīhī’’ti nayidaṃ āmeḍitavacanaṃ asamānādhikaraṇato, atha kho dvīhi diguṇatādassananti āha ‘‘dvīhi dvīhīti catūhī’’ti. Tasmā ‘‘dvidugamā’’ti catugamā vuttāti āha ‘‘catuppadāna’’nti. Tathāsabhāvoti yathāssa vuttanayena kenaci appadhaṃsiyatā hoti guṇehi, tathāsabhāvo.
239.所谓『堕落语言』即『杂秽语』，而『非堕落语言』则是大菩萨所用的正直语言。言语的根本目的是为了达到其意涵，故名为『广布之道』。此处所说『非堕落』是指清净、无邪的正道。『双重』二词所表达的并非形而上的异类，实为由量上双倍的程度，所以又说『双倍即四倍』，故称为『四种基础』。『如其本性』之义，指如所说法中，或有轻微差别于品性的事物称为本性。
Samadantādilakkhaṇavaṇṇanā齿齐等相的解释
§240
240. Visuddhasīlācāratāya parisuddhā samantato sabbathā vā suddhā puggalā parivārā etassāti parisuddhaparivāro.
240.因持守清净的戒律而得以纯净之人，无论身心皆清净，其群体即称为『清净群体』。
§241
241.Pahāsīti tadaṅgavasena, vikkhambhanavasena ca pariccaji. Tidivaṃ tāvatiṃsabhavanaṃ puraṃ nagaraṃ etesanti tidivapurā, tāvatiṃsadevā, tesaṃ varo tidivapuravaro, indo. Tena tidivapuravarena. Tenāha ‘‘sakkenā’’ti. Lapanti kathenti etenāti lapanaṃ, mukhanti āha ‘‘lapanajanti mukhaja’’nti. Suṭṭhu dhavalatāya sukkā, īsakampi asaṃkiliṭṭhatāya suci. Sundarasaṇṭhānatāya suṭṭhu bhāvanato, vipassanato ca sobhanā. Kāmaṃ janānaṃ manussānaṃ nivāsanaṭṭhānādibhāvena patiṭṭhābhūto desaviseso ‘‘janapado’’ti vuccati, idha pana saparivāracatumahādīpasaññito sabbo padeso tathā vuttoti āha ‘‘cakkavāḷaparicchinno janapado’’ti. Nanu ca yathāvutto padeso samuddaparicchinno, na cakkavāḷapabbataparicchinnoti? So padeso cakkavāḷaparicchinnopi hotīti tathā vuttaṃ . Ye vā samuddanissitā, cakkavāḷapādanissitā ca sattā, tesaṃ te te padesā patiṭṭhāti tepi saṅgaṇhanto ‘‘cakkavāḷaparicchinno’’ti avoca. Cakkavāḷaparicchinnoti ca cakkavāḷena paricchinnoti evamettha attho daṭṭhabbo. Tassāti tassa cakkavattino. Puna tassāti tassa janapadassa. Bahujana sukhanti ettha paccattabahuvacanalopena bahujanaggahaṇanti āha ‘‘bahujanā’’ti. Yathā pana te hitasukhaṃ caranti, taṃ vidhiṃ dassetuṃ ‘‘samānasukhadukkhā hutvā’’ti vuttaṃ. Vigatapāpoti sabbaso samucchindanena viniddhutapāpadhammo. Daratho vuccati kāyiko, cetasiko ca pariḷāho. Tattha cetasikapariḷāho ‘‘vigatapāpo’’ti imināva vuttoti āha ‘‘vigatakāyikadarathakilamatho’’ti. Rāgādayo yasmiṃ santāne uppannā, tassa malīnabhāvakaraṇena malā. Kacavarabhāvena khilā. Sattānaṃ mahānatthakarattā visesato doso kalīti vuttaṃ ‘‘dosakalīnañcā’’ti. Panūdehīti samucchindanavasena sasantānato nīhārakehi, pajahanakehīti attho. Sesaṃ suviññeyyameva.
241.所谓『轻薄』，指附属肢体，亦即四肢。天地三界，称『三界天界』，其前身为人间城市。三界天众中，尊者因陀罗为三界天首。『因陀罗』即『萨咖天帝』之称。『轻薄』亦意为言语多谈，亦即喋喋不休。『扇白素』是指洁净且明亮，如利剑般不沾污秽。结构美观者，乃良好培养且精细观察所得。因众生以人类居所等为乐土，故称『国土』；此处所指乃四大洲环绕下之共同之地，名曰『轮囷围绕之国土』。然此国土虽言为海洋环绕，有时并非全然由轮囷山环绕，亦已成事实。海陆双依众生故各自立于其所处之地，故亦称之为『轮囷围绕』。此处所论本质为轮囷之主权所辖之地。该国土因多众生快乐，且语意须指诸多众生，故谓为『增多众生』。众生于此因缘趋向其利乐，故有云：『因经历共乐与共苦』。『无恶』指由一切恶念皆净乃成。惰怠分别为身体及心灵之懈怠，心志之懈怠俗称『无恶』。贪嗔等于色污染，是污秽之来源。恶之肇因称为罪恶，本义谓『罪种』。『消解』指由纷杂浊乱所生之丧失；亦即放弃之意。余义皆应深入知晓。
Ettha ca yasmā sabbesampi lakkhaṇānaṃ mahāpurisasantānagatapuññasambhārahetukabhāvena sabbaṃyeva taṃ puññakammaṃ sabbassa lakkhaṇassa kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti, tasmā yassa yassa lakkhaṇassa yaṃ yaṃ puññakammaṃ visesakāraṇaṃ, taṃ taṃ vibhāgena dassentī ayaṃ desanā pavattā. Tattha yathā yādisaṃ kāyasucaritādipuññakammaṃ suppatiṭṭhitapādatāya kāraṇaṃ vuttaṃ, tādisameva ‘‘uṇhīsasīsatāya’’ kāraṇanti na sakkā vattuṃ daḷhasamādānatāvisiṭṭhassa tassa suppatiṭṭhitapādatāya kāraṇabhāvena vuttattā, itarassa ca pubbaṅgamatāvisiṭṭhassa vuttattā, evaṃ yādisaṃ āyatapaṇhitāya kāraṇaṃ, na tādisameva dīghaṅgulitāya, brahmujugattatāya ca kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti. Tattha yathā ekeneva kammunā cakkhādinānindriyuppattiyaṃ avatthābhedato, sāmatthiyabhedato vā kammabhedo icchitabbo. Na hi yadavatthaṃ kammaṃ cakkhussa kāraṇaṃ, tadavatthameva sotādīnaṃ kāraṇaṃ hoti abhinnasāmatthiyaṃ vā, tasmā pañcāyatanikattabhāvapatthanābhūtā purimanipphannā kāmataṇhā paccayavasena visiṭṭhasabhāvā kammassa visiṭṭhasabhāvaphalanibbattanasamatthatāsādhanavasena paccayo hotīti ekampi anekavidhaphalanibbattanasamatthatāvasena anekarūpataṃ āpannaṃ viya hoti, evamidhāpi ‘‘ekampi pāṇātipātā veramaṇivasena pavattaṃ kusalakammaṃ āyatapaṇhitādīnaṃ tiṇṇampi lakkhaṇānaṃ nibbattakaṃ hotī’’ti vuccamānepi na koci virodho. Tena vuttaṃ ‘‘so tassa kammassa katattā…pe… imāni tīṇi mahāpurisalakkhaṇāni paṭilabhatī’’ti nānākammunā pana tesaṃ nibbattiyaṃ vattabbameva natthi, pāḷiyaṃ pana ‘‘tassa kammassā’’ti ekavacananiddeso sāmaññavasenāti daṭṭhabbo. Evañca katvā satapuññalakkhaṇavacanaṃ samatthitaṃ hoti. ‘‘Imāni dve mahāpurisalakkhaṇāni paṭilabhatī’’tiādīsupi eseva nayoti.
此处缘于诸大人所聚集的善法功德集极丰富，故一切因缘功德皆完整现前，是其特殊圆满的果报。因缘不相同，亦无能力成就非本性果报，故各种因所造之善业皆将分别显示其不同的果报。讲说者依诸善业如持净身行等所造之善业为因，而描写因缘细节，非仅如此，如因念热精进等因而生起的精进果报亦照此理。善业果报虽形态各异，却皆因缘所成，不能互为因。于净眼等根之生起，有不同的业及能力，此并非单一业能令一切根同现。欲爱因缘生起于此五根旁，故谓善业果报生起的能力多样，如众多形态圆满般生起，故众善业同成即可，并无矛盾。亦即用一业戒杀为例，若称此业由摄诸五根而作护持，则众善业所生果报虽异，皆由此一善业因而生，是合理说法。故有云『是业之作……得此三大人相……』。而因各种善业之所成，如此便须分别。巴利文中『是业之』指统一用语、通常指该善业。如此演说则七功德相说得以完整成立。就如『得此两种大人相』等亦是此理。
Lakkhaṇasuttavaṇṇanāya līnatthappakāsanā. · 《相经》解释中的隐义阐明。